CHINA AND 



BV 

34/5 

B33 



METHODISM 






JAMES W. BASHFORD 




Class ^/d^t/S 
Book __LXBLd3—. 
Copyright^ 



COPYRIGHT DEPOSIT. 



China and Methodism 



By 
JAMES W. BASHFORD 

A Bishop of the Methodist 
Episcopal Church 




CINCINNATI 
NEW YORK 



JENNINGS AND GRAHAM 
EATON AND MAINS 



.333 



LIBRARY of CONGRESS 
Two Copies Received 

DEC 24 1908 
Copyright Entry 

£<^, ft- r<jc(? 

GLASS CO ' XXc.i No. 

corr b» 



Copyright, 1906, by 
Jennings & Graham 



PREFACE 

This booklet is in no sense a history of our 
Methodist Episcopal Missions in China. It 
is not even an attempt to express appreci- 
ation of the splendid achievements of our 
missionaries. Full half of the space al- 
lotted has been taken for a general account 
of the land, the people, and the religions of 
China, because interest in and appreciation 
of our work depend upon seeing our Mis- 
sions in their relations to the unfolding life 
of this vast empire. We have simply at- 
tempted to present such a brief outline as 
will enable American Methodists to under- 
stand the problem which confronts us and 
to make preparation for a suitable partic- 
ipation in the centennial celebration of the 
founding of Protestant Missions in China. 
This celebration will occur in Shanghai, 
April 25 to May 6, 1907, and American 
Methodism ought to contribute three hun- 

3 



4 Preface. 

dred thousand dollars for the strengthening 
and enlargement of our work. If the 
Church at home can only realize that the 
opportunity which now confronts us in the 
Chinese Empire is probably the greatest 
which has confronted our Church through- 
out her history, the amount will be readily 
and speedily pledged. 

For the statements contained in this little 
book, I have relied upon fourteen note- 
books, filled with observations made while 
visiting twelve of the eighteen provinces ; 
upon conversations with several hundred 
foreigners residing in China from ten to 
fifty years; upon Chinese Christians, who, 
when they became confidential, threw new 
light upon the problems mentioned in the 
booklet; upon Chinese officials, whose 
words and acts furnished interesting 
glimpses of the external life of the em- 
pire; and upon some seventy volumes on 
China. The standard work is S. Wells 
Williams' The Middle Kingdom, two vol- 
umes, revised in 1882. I wish it were re- 
vised again and brought down to date. 
Arthur Smith's Chinese Characteristics and 
Village Life in China are the most inter- 



Preface. 5 

esting and most informing volumes upon 
the empire. Archibald Little's Far East fur- 
nishes the best text-book on the geography 
of the empire, while Jernigan's China in 
Law and Commerce does for the twenty- 
two provinces more fully than any other 
volume what DeTocqueville's Democracy 
in America did for the United States. 

For the statistics quoted, I have relied 
upon the tenth edition of the Britannica, 
1902; the new International Encyclopedia, 
1902; the tenth edition of Mill's Interna- 
tional Geography, 1903 ; the Report of the 
Imperial Maritime Customs for 1905, the 
Statesmen's Year-Book for 1905, and the 
Protestant Directory of Missions for 1906. 
For the new statistics on Manchuria, I have 
relied upon Consul-General Hosie's author- 
itative volume on Manchuria, 1900; upon 
the Japanese report on Manchuria, 1903-4, 
and upon B. Putman Weale's Manchu and 
Muscovite, 1904. 



CONTENTS 



Chapter Page 

I. Land and People, 9 

II. Religions, - - - - 17 

III. Christianity in the Empire, - 33 

IV. Methodist Episcopal Church in 

China, - 45 

V. Possibilities, 89 

Methodist Episcopal Mission- 
aries in China, - - 107 



China and Methodism 



CHAPTER I. 

Land and PeopiX 

Our aim in this chapter is to furnish such 
a view of the land, its location, fertility, ir- 
rigation, enrichment, and cultivation as 
will enable Americans to un- 
The Land derstand and appreciate the 
population of the empire. The 
latitude of the Great Wall, which marks 
the northern boundary of China Proper, 
corresponds roughly with a line drawn 
from Philadelphia to Topeka, Kan- 
sas. Imagine a body of land, compact and 
rectangular in shape, extending east and 
west from Philadelphia to Topeka, and far 
enough south to include the Gulf of Mex- 
ico and part of Yucatan, South America, 
and you have the location of China Proper. 

9 



10 China and Methodism. 

The location of China makes the climate 
more nearly semi-tropical than the climate 
of either the United States or Europe, and 
enables the people in nearly three-fourths 
of the provinces to produce two crops a 
year. 

The second cause of the fertility of the 
empire is its immense plains. Imagine a 
mountain region, rising upon an average to 
nearly twice the height of the Rocky Moun- 
tains, and you have the western dependen- 
cies of Tibet and Turkestan. These mountain 
ranges gradually descend eastward, form- 
ing immense plains similar to the plains of 
the Mississippi Valley. Exceptions to this 
description are found in the mountains of 
the Shantung and Fukien Provinces in 
the east, and in the Chentu Plain in the 
west But in general, China consists of im- 
mense plains and deltas in the east, rising 
to rolling and hilly and mountainous coun- 
try as one journeys westward. 

The third cause of the great fertility of 
China is the almost universal irrigation of 
the soil. Irrigation makes possible the im- 
mense rice area of China, and one and of- 
ten two other crops follow the rice crop. 



Land and People. 11 

The fourth cause of the fertility of the 
empire is the enrichment of the soil by the 
use of every particle of fertilizer pro- 
duced in the empire, and the natural 
enrichment of the soil by the loess 
deposits. This loess formation con- 
sists of fine dust, blown from the steppes 
of Central Asia and covering two hundred 
and fifty thousand square miles of the 
northern part of China Proper to a 
depth of from ten to a thousand feet. 

The final cause of the fertility of China is 
its intensive cultivation. The land is di- 
vided among the people more fully than 
the land of any other nation on earth. In the 
southern and middle portions of China, the 
fields apparently do not average more than 
two acres each, and in Northern China they 
probably do not average more than three 
or four acres. These small farms are cul- 
tivated with the greatest possible thor- 
oughness. In a word, the Chinese are 
gardeners rather than farmers ; and I have 
seen field after field in succession in which 
I could not detect a single weed. 

As the result of these five causes — trop- 
ical climate, immense plains, irrigation, the 



12 China and Methodism. 

enrichment of the soil by artificial fertilizers 
and the loess formation, and intensive cul- 
tivation — great portions of the twenty-two 
provinces yield twice as much per acre as 
the fertile fields of Iowa and Illinois; and 
China Proper yields the largest har- 
vests of any country upon the face of 
the globe. 

For the statistics quoted below as to the 
population of the Chinese Empire, I have 
relied upon that most conservative English 
publication, the Statesmen's Year-Book, 

and it in turn has relied upon the 
The People reports sent in by the governors at 

the time of the assessment of the 
Boxer indemnity. As the distribution of 
the Boxer assessment was based on popu- 
lation and the number reported determined 
the proportion which each province must 
pay, it is not likely that the figures are 
beyond the actual population of the sev- 
eral provinces. Besides, the six years that 
have followed the Boxer Uprising have 
been years of peace and plenty, and the 
population has increased during that pe- 
riod. 



Land and People, 



13 



PROVINCES. 

Sq. Miles. 

Anhwei or Nganhwei, . . 54.810 . . 

Chekiang, 36,670 • ■ 

Chili, 115,800 . . 

Chinese Turkestan, . . . 550,000 . . 

Fengtien, 50,000 . . 

Fukien, 46,320 . . 

Heilungkiang, 140,000 . . 

Honan, 67,940 . . 

Hunan, 83,380 . . 

Hupeh, 71410 . . 

Kansuh, 125,450 . . 

Kiangsi, 69,480 . . 

Kiangsu, 38,600 . . 

Kirin, 90,000 . . 

Kwangsi, 77,200 . . 

Kwangtung, 99,97o • • 

Kweichow, 67,160 . . 

Shansi, 81,830 . . 

Shantung, 55,97o . . 

Shensi, 75, 2 7o • • 

Szechuen, 218,480 . . 

Yunnan, 146,680 . . 

Total, China Proper, . 2,362,410 . . 

DEPENDENCIES. 

Mongolia, 1,367,000 . . 

Tibet, 738,000 . . 

Total Dependencies, . 2,105,000 . . 

Grand total Chinese 

Empire, 4,467,410 , , 



Population. 
23,670,000 
11,581,000 
20,937,000 

1,200,000 
12,000,000 
22,876,540 

2,000,000 
35,3l6,0O0 
22,169,000 
35,280,O0O 
10,385,000 
26,532,000 
13,980,000 

7,000,000 

5,142,000 
31,865,000 

7,650,000 
12,200,000 
38,248,000 

8,450,000 
68,725,000 
12,324,000 



429,532,000 

5,000,000 
3,500,000 

8,5O0,OOO 
438,032,000 



14 China and Methodism. 

If we include the whole empire, the pop- 
ulation averages only ninety-eight to the 
square mile. For China Proper, the aver- 
age population per square mile is one hun- 
dred and eighty-two, while the average pop- 
ulation of Germany is two hundred and 
nine, and of Great Britain three hundred 
and fifteen. Great Britain, however sus- 
tains her population largely by manufac- 
turing goods and selling them to people 
of other lands and receiving their products 
in return, while the population of China 
lives almost wholly off the land. When one 
remembers that the Chinese produce two or 
three crops per year over three-fourths of 
China Proper, and that they are living on 
much less food per man than the English- 
man consumes, the figures for the popula- 
tion are not unreasonable. The Maritime 
Customs' report for 1905 for the coast and 
river provinces, supplemented by the report 
of the Statesmen's Year-Book for the in- 
terior provinces, make the population of 
the empire 451,000,000. Sir Robert Hart 
and Dr. Arthur Smith are confident 
that the twenty-two provinces can sus- 
tain a very much larger population than 



Land and People. IS 

they maintain at present. Indeed, any one 
who realizes that only the agricultural re- 
sources of the country are thus far devel- 
oped, and that the mining and manufactur- 
ing resources of the empire yet to be de- 
veloped are almost boundless, will not 
hastily deny Ernst Faber's prophecy that 
the Chinese Empire may yet sustain double 
her present population. 

We have thus tried to furnish such a 
view of the land as will enable our readers 
to comprehend the immense population of 
the empire. In closing, let us catch one 
more glimpse of this virile and fertile race. 
Imagine a procession of Chinese marching 
by a reviewing stand. Let them pass at 
the rate of thirty per minute. This will give 
you two seconds to impress the image of 
each Chinese upon your mind and to offer a 
prayer for the salvation of that pilgrim, 
journeying to the eternal land. Let the pro- 
cession continue through rain and sunshine, 
cold and heat, through work days and holi- 
days ; change the watchers each eight hours, 
and let the procession continue day and 
night ; and how long will these watchers re- 
quire to review the population of China? 



16 China and Methodism. 

Passing the reviewing stand at the rate 
of thirty per minute, the Chinese pro- 
cession will continue year after year, dec- 
ade after decade, generation after gener- 
ation, century after century, millennium af- 
ter millennium, — "What," one exclaims, 
"will the procession never end?" Not un- 
til the end of time, so far as mortals can 
now foresee, because thirty per minute is 
about the rate at which this abounding' 
race is multiplying. At this rate of march, 
therefore, the procession is literally an end- 
less one. 



CHAPTER II. 

RSUGIONS. 

A glimpse at the religious practices pre- 
vailing among the four hundred and thirty- 
seven million people in China will help us to 
understand the need of Christianity in the 
empire. Perhaps I can give American read- 
ers in the brief space at my command 
a better conception of the religion of China 
by omitting entirely the conclusions formed 
from a study of six or seven volumes upon 
the religions of the empire, and describing 
the religious life of the people as it im- 
pressed itself upon me. 

As soon as a Chinese boy is old enough 
to stand alone, he is taught to hold his 
hands together in front of him and to wor- 
ship before the tablets of his more recent 
ancestors kept in the home. A 

WoTstr little later he is taken t0 the hal1 ' 
where the tablets of the earlier 

ancestors of himself and the clan to which 

he belongs are kept, and there joins in their 

2 17 



18 China and Methodism. 

worship. Parents in China no more leave 
their children to choose their religion than 
to choose the language they will learn. An- 
cestors are worshiped by bowing, kneel- 
ing, kotowing, or touching the head to the 
floor, by prayers, and those who have re- 
cently died are offered food and drink. 

As soon as a boy is able to walk, he is 
taken by his father or mother to the 
shrines which line most roads or to the 
temples in villages and towns, and he joins 
in worship there. This worship consists 
in burning incense, in praying, and some- 
times in offering food and drink. 

Chinese religion also enters to some ex- 
tent into the celebration of the two chief 
events in life — marriage and death. As the 
child is not supposed to have a soul until 
it is two years old, no religious celebration 
attends its birth. At marriage the bride- 
groom and the bride worship his ances- 
tors, heaven and earth, and spirits which 
they may deem it wise to placate; and by 
this act the bride renounces her own fam- 
ily and becomes a worshiper at the shrine 
of her husband. A dying person is clothed 
in his best garments, that he may appear 



Religions. 19 

properly in the next world. A small piece 
of money is often placed in the mouth of 
the dead person to pay his passage across 
the river, and sometimes a cake is put into 
one hand of the dying person and a stick 
into the other, in order that the spirit may 
throw a sop to the dog which is said to op- 
pose the passage, and in case the cake does 
not engage the dog's attention, that he may 
drive him off with the stick. Hideous 
music is kept up in the house after death 
in order to drive away the evil spirits ; and 
at the funeral paper money, paper houses, 
paper furniture, etc., are burned, which are 
supposed to be transformed by this process 
into a spiritual form and to serve the de- 
parted in the next world. After death, the 
Taoist or Buddhist priest is consulted as to 
a suitable place, a suitable time, and a suit- 
able position of the body for burial. 

The Chinese stand in mortal dread of 
"Feng-shui" or the spirits of the wind and 
the water, which are offended unless bodies 
are buried, houses erected, roads laid out, 
walls built, etc., etc., according to the di- 
rections of the priests. 

Each person is supposed to have three 



20 China and Methodism. 

souls, one of which goes to the next world, 
which the Buddhists teach will be good or 
bad according to the deeds done in the 
body; one of which resides in the tablet 
of the deceased, which is kept in the home 
until the accumulation leads to its removal 
to the hall of tablets; and one of which 
lingers near the body at the grave. In case 
of any neglect of the spirit which abides in 
the tablet or at the grave, that spirit suffers 
torment itself and inflicts torment in the 
way of disease, floods, accidents, etc., upon 
the living. Hence the chief desire of every 
family in China is to have a son to perform 
the ancestral rites, as according to Chinese 
theology, these rites can be fittingly per- 
formed only by a son. In case a wife does 
not bear her husband a son within a few 
years after marriage, then the husband, on 
the command of his parents, or of his own 
volition, selects a second wife. Inasmuch 
as the whole clan may suffer from the lack 
of a son to perform the ancestral rites, 
public sentiment not only indorses, but fre- 
quently demands the possession of two 
wives upon the part of the husband. In 
case the husband is not fortunate enough 



Religions. 21 

to secure a son through two or more wives, 
he will ask a son from some other mem- 
ber of the clan, or else buy a son, who at 
once severs all connection to the family to 
which he belongs by birth and becomes a 
member of the family of his new father. 
One universal form of religion in China, 
therefore, is ancestor worship. 

In addition to ancestor worship and per- 
haps forming an integral part of the same 
religious system is animism or a belief in 
the spirits which inhabit wood, wa- 
ter, rocks, rivers, mountains, etc. 
In Shensi literally thousands of trees have 
streamers fastened to them indicating that 
people have been healed of their diseases or 
helped by praying to the spirit inhabiting 
the tree. Indeed, I have never seen a build- 
ing in process of erection in China without 
tufts of straw tied to the tops of the poles, 
sustaining the scaffolding, in order to pla- 
cate the spirits. The Chinese believe that the 
spirits are everywhere around us. Some of 
them are supposed to be beneficent, but the 
vast majority of them inflict evils upon man- 
kind, and any one of them may easily be- 



Animism 



22 China and Methodism. 

come dangerous. One is impressed with the 
horrible forms and features of the images 
of almost all of their gods in the temples. 
The only two divinities with placid features 
are Buddha and the Goddess of Mercy, and 
the Chinese believe that it is so difficult 
to arouse these to an active interest in their 
affairs that I have seen stone images of 
Buddha considerably worn by the pound- 
ing of worshipers to awaken his interest. 
The vast majority of Chinese believe that 
the griping and the pains which attend dis- 
ease are due to the literal gripping of the 
vitals by some evil spirit, and the common 
practice of medicine among them is an 
attempt, by horrible noises, by terrible de- 
coctions to be taken internally, by pricking 
the body with needles, cutting it with knives 
and burning it with fire, to drive out the 
evil spirit which has temporarily taken po- 
session of the body and which is causing 
the pain. Few streets in China are built 
straight, because the spirits are supposed to 
fly in straight lines, and they can not find 
their way through crooked streets. A Chi- 
nese house is surrounded, when the Chi- 
naman is able to afford the luxury, with a 



Religions. 23 

high wall without any openings in order to 
keep out the spirits, and a second blank 
wall is built three or four feet in front 
of the gate so that in case a spirit is fly- 
ing toward the inclosure when the entrance 
is open, he will strike the wall in front 
and not find the gateway. The spirit is 
supposed to be unable to turn a corner. 
Tens of thousands of boys in China wear 
at least one ear-ring in order to make the 
spirits think that they are girls and hence of 
no value to their parents. It is supposed 
that the spirits are too stupid to look at 
both ears, and that one ear-ring will de- 
ceive them. Possibly the similarity in 
dress between boys and girls and between 
men and women is due to the same super- 
stition. I judge that the Chinese are to- 
day in substantially the same state of su- 
perstition as were our ancestors when they 
originated that form of church architecture 
which represents the head and part of the 
body of huge monsters projecting from 
the churches in the form of gargoyles, etc., 
striving to escape from the place where 
Jesus is enthroned. When I asked several 
Chinese leaders of our Foochow Confer- 



24 China and Methodism. 

ence what proportion of our membership 
believe in the presence to-day in China of 
evil spirits similar to those portrayed in 
the New Testament, they replied that they 
supposed more than half of them had be- 
come Christians through their belief that 
Jesus could cast out evil spirits and deliver 
them from their power. Mountains, rivers, 
gulfs, rapids, whirlpools, etc., are the favor- 
ite haunts of spirits, and especially of the 
great dragon. If one could see the num- 
ber of people throughout China beating 
upon gongs and drums and every resound- 
ing object and shouting in wild excitement 
at the time of an eclipse to keep the dragon 
from swallowing the moon and the sun; 
if one could realize the horror among the 
Chinese at our digging into mountains for 
coal or making cuts through hills for rail- 
ways, lest we touch the back of the great 
dragon and produce an earthquake, flood, 
or some other visitation of nature, he would 
realize that the symbol on the Chinese flag 
represents no mythical being, but one of 
the most real and terrible monsters which 
the Chinese imagination can conceive. One 
can understand the poverty of the Chinese 



Religions. 25 

when he learns that there are millions upon 
millions, especially in the southern part of 
the empire, who live on two to four cents 
per day for each member of the household ; 
and one can understand the superstition of 
the Chinese when he learns that a people, 
often suffering from insufficient food and 
clothing, nevertheless spend from ten to 
twenty per cent of their income in the dis- 
charge of various rites for the dead, in of- 
ferings to the priests, in idol worship, and 
in deeds of charity to secure heavenly 
merit. It is thus seen that ancestor wor- 
ship and animism, or the belief that many 
natural objects are inhabited by spirits 
which must be placated, constitute the pre- 
vailing religion of China. 

Nor is the superstition connected with 
ancestor worship and animism confined to 
the ignorant. The worship of the gods of 
agriculture, of rain, etc., by the emperor, 
his ministers, and the viceroys at the spring- 
time; the drinking of the blood of a fa- 
mous robber last fall by the viceroy of 
the two Kwang provinces in order that he 
might acquire his bravery ; the killing last 
year of the favorite slave of the dying 



26 China and Methodism. 

daughter of another viceroy in order that 
the slave might accompany the dying girl 
to the next world and continue to minister 
to her there; the refilling of a deep cut 
made for a road because the geomancer 
said it disturbed the dragon and was 
the cause of poor crops, — these and other 
examples may be given to prove that even 
the leaders of the empire are the slaves of 
superstition. During the floods in Tientsin 
in 1894, a snake took refuge in a temple; 
and Li Hung Chang, the Bismarck of China, 
publicly worshiped it as the embodiment 
of the dragon. 

We must not overlook the fact that 
Buddha and the Goddess of Mercy are be- 
lieved by the Chinese to be benevolent ; and 
that part of their ancestor worship doubt- 
less arises from their love of their parents. 
But upon the whole, my observation and in- 
quiries among the Chinese lead me to the 
conviction that they think the good spirits 
will serve them without offerings, while 
the bad spirits demand offerings to placate 
them. At least one sees tenfold as much 
expenditure of time and effort and money 
in placating evil spirits as in worshiping 



Religions. 27 

the good spirits. One can not travel in 
China with eyes and ears open without re- 
alizing the statement of Paul in First Co- 
rinthians x, 19-23, that idol worship has be- 
come in Asia, as it had become in Europe, 
demon worship. The Bible furnishes a 
striking illustration of a very predominant 
trait of human nature in mentioning fear 
as the first feeling arising in the human 
heart on man's contact with the superna- 
tural. One is almost humiliated in reading 
that fear is the first emotion which arose 
even in the heart of Mary at her first sight 
of Gabriel. The corruption of human na- 
ture and the fear which sin engenders has 
led the Chinese to turn the spirits which 
they worship into demons as the Corinthi- 
ans had done before them. "What say I 
then/' says Paul "that a thing sacrificed 
to idols is anything, or that an idol is any- 
thing? But I say that the things which 
the Gentiles sacrifice, they sacrifice to de- 
mons and not to God; I would not that ye 
should have communion with demons. Ye 
can not drink the cup of the Lord and the 
cup of demons. Ye can not partake of the 



28 China and Methodism. 

table of the Lord and of the table of 
demons/' 

Summing up. my first impressions of Chi- 
nese worship, therefore, I should say that 
while the Chinese are not spiritual, they 
are full of spiritualism ; and that the spirits 
which they worship have become in the vast 
majority of cases demons and not angels. 
While the Roman Catholics have shown far 
greater willingness to adopt, or at least to 
tolerate the heathen customs of the peoples 
whom they evangelize than have the 
Protestants, nevertheless they have mani- 
fested real insight into Chinese religion and 
displayed real strength in steadfastly hold- 
ing for the last two hundred years that an- 
cestor worship is idolatry. All Protestant 
missionaries respect the learning and the 
character of Dr. W. A. P. Martin. But 
when at the Shanghai Conference of 1890 
he proposed that Protestant missionaries 
tolerate or modify ancestor worship, on the 
ground that it is an expression of affection 
and reverence for the dead, he found no sup- 
porters in the large and progressive body 
of missionaries there assembled. If idol- 
atry were simply the worship of God un- 



Religions. 29 

der a mistaken name, it would not be harm- 
ful to the Chinese and it might not be worth 
the effort and money of Christians to at- 
tempt to overthrow it. But idolatry has 
proved with them, as perhaps with all other 
nations, to be demon worship. So deep is 
the conviction of the Chinese that the 
powers of the supernatural world are 
evil and not good, that their strongest de- 
sire is to be wholly delivered from super- 
natural influences. This accounts for the 
agnostic teachings of Laotse and Confucius, 
and explains the Chinese tendency toward 
agnosticism and materialism. Both of these 
forms of unbelief afford temporary relief 
from the superstitions which they supplant, 
though in the end they leave the people even 
less open to the gospel than the strong be- 
lief in the supernatural, which is perverted 
into superstition. The incredible part of the 
gospel to the Chinese is that God is love. 
They all accept the missionary's announce- 
ment of the penalties of the law and readily 
believe in the missionary's warning in re- 
gard to future punishment. But that "God 
so loved the world that He gave His only 
begotten Son, that whosoever believeth on 



30 China and Methodism. 

Him should not perish, but have eternal 
life," is beyond belief. It seems liter- 
ally too good to be true. I myself never so 
fully lealized the meaning of the gospel as 
"good news" as since spending the last two 
years in this cellar of heathenism filled with 
the darkness and made terrible by the hob- 
goblins and the demons with which the sin- 
ful imagination of the Chinese have filled 
their every-day world. 

Lack of space forbids the description 
of Taoism, Confucianism, and Buddhism. 
I need only say that while possibly God 
may have designed Confucianism to 
serve like the Old Testament as a law to 
bring these countless millions to Christ, 
the vast majority of them have used it, as 
the vast majority of Jews used the Old Tes- 
tament, to develop a Pharisaism which en- 
ables them to dispense with the gospel; 
while God may have sent them Buddha, 
like a John the Baptist, as a forerunner of 
the gospel, they have turned Buddha into a 
substitute for Christ, and have further de- 
graded Buddhism into the grossest super- 
stition ; and Taoism has become so degrad- 
ing a superstition that its priests and vo- 



Religions. 31 

taries now receive only contempt from the 
intelligent Chinese. If ever there was a 
scientific demonstration by experiment of 
the necessity of the gospel, not only for 
eternal, but for temporal salvation, that dem- 
onstration is furnished in a learned class 
which is the most corrupt of any official 
class on earth, and in four hundred and 
thirty-eight million people, after two thou- 
sand years of Confucianism and Buddhism 
and Taoism, still in slavery to the grossest 
superstitions. 

It has been established that Zoroastrian- 
ism was introduced into China in the early 
centuries of the Christian era, and Mani- 
chaeism later; but both were absorbed by 
the Chinese people. The introduction of 
Mohammedanism occurred during the 
seventh century. Mohammedanism has its 
largest following in the northwestern por- 
tion of the empire, and it has once or twice 
threatened the peace of the government in 
that region, especially in the dependency 
of East Turkestan. The Mohammedans in 
China to-day probably exceed ten millions. 
Owing to the rigid rule that the Koran 
must not be translated, and to the fact 



32 China and Methodism. 

that the Mohammedans dare not take the 
sword in China to propagate their faith, 
Mohammedanism, according to S. Wells 
Williams, has not made the least impres- 
sion on the polytheism of the empire, and 
has not had the least influence in lifting the 
morals of the people. The Jews entered 
China probably during^ the Han Dynasty, 
B. C. 202 to A. D. 221. Like the Koran, 
the Old Testament was not translated into 
the Chinese, and so far from modifying the 
religion of the empire, the Jews, like the 
Zoroastrians and the Manichaeans, have 
been absorbed by the Chinese. Indeed, the 
absorption of the Zoroastrians and the 
Manichaeans and the Jews, the total lack 
of influence of Mohammedanism, the prac- 
tical transformation of Buddhism into a 
Chinese form of animistic worship, indi- 
cate that the Chinese are probably the 
strongest race with whom alien religions 
have thus far come in contact. 



CHAPTER III. 

Christianity in th£ Empire). 

The work of the Nestorian Christians 
can probably be traced back to 505 A. D. 
The famous Nestorian tablet, found at Sian 
NT . or Si-Ngan, the capitol of Shensi, 

Nestorian & ' r 

Chris- in 1625, was erected in 781, and 
tiamty contains the names of five em- 
perors who embraced Christianity. The 
Nestorian type of faith flourished to a 
greater or less extent until the ninth cen- 
tury, when the loss of early piety led to the 
transformation of many of the churches 
into heathen temples, although the faith 
lingered for several centuries later. 

Roman Catholic Christianity was intro- 
duced into China in 1246, and a settled mis- 
sion established in the empire in 1288 by 
John Montecorvino. It is said that at his 
death, in 1328, he had enrolled 
Roman thirty thousand converts. It is af- 

Uathohcism ,. ((T 

fecting to read in his diary: It 
is now twelve years since I have heard from 
3 33 



34 China and Methodism. 

the west;" and it is extremely interesting 
to read further on, "I have translated the 
whole New Testament and the Psalms of 
David." During the three centuries of 
Mongol rule in China, there were many 
flourishing Christian communities in north- 
ern and central parts of the empire. But 
the purity of the faith was gradually lost 
through the introduction of image worship, 
and on the establishment of the Ming Dy- 
nasty, in 1368, the Roman Catholic con- 
verts were largely absorbed into Moham- 
medanism and Buddhism. 

The second period of Roman Catholicism 
extends from 1582 to 1736. It was inaugu- 
rated by Francis Xavier, who was forbid- 
den to enter China, and died on St. John's 
Island, off the southern shore of the em- 
pire, crying, "O Rock, Rock, Rock, when 
wilt thou break?" One of Xavier's com- 
panions, Matteo Ricci, however, succeeded 
in entering China in 1582 in the garb of a 
Buddhist priest, and he set up an image of 
Christ for worship, thus by his dress and his 
conduct concealing his object and indicating 
that he was an idolater. After twenty-one 
years of effort, Ricci and certain com- 



Christianity in the Empire. 35 

panions finally reached Peking through fol- 
lowing the policy as stated by Abbe Hue, 
"that the philosopher would make more im- 
pression than the priest on minds so skeptic 
and imbued with literary conceit/' The 
first book translated by Ricci, with the aid 
of the Chinese, was Euclid, and by 1636 
the Catholic fathers had translated three 
hundred and forty books, some of them 
religious, but most of them relating to 
natural philosophy and mathematics. Un- 
der the leadership of Ricci and Schaal and 
Verbiest, the three ablest leaders of the 
Catholics during the second period, and by 
the work of the five hundred Jesuit mis- 
sionaries with them, the Church won large 
apparent victories. Her triumphs, however, 
were due to the substitution of image wor- 
ship for Christian experience, to permission 
given their converts to continue the worship 
of Confucius and of ancestors, to the exer- 
cise of civil authority for the protection of 
their converts, and to their introduction of 
western learning into the empire. They re- 
lied mainly upon their catechists for the 
conversion and instruction of their follow- 
ers. But despite the defects in their work, 



36 China and Methodism. 

some knowledge of the Bible, part of which 
was orginally translated by Montecorvino 
and a considerable knowledge of Christian 
doctrine through the translation of Chris- 
tian books reached the Chinese and devel- 
oped a body of followers who in times of 
persecution laid down their lives for the 
Church and for the Church's Master. 

The Franciscans and Dominicans were 
drawn to the empire during the second pe- 
riod by the apparent success of the Jesuits, 
and bitter feuds arose between the Jesuits 
and themselves. The Dominican Morales 
secured the decision of Innocent X in 1645 
that ancestor worship is idolatry ; the Jesuits 
secured a reversal of the decision by Pope 
Alexander VII in 1658; but in 1704 
Clement XI condemned ancestor worship 
and the worship of Confucius by a decision 
undoubtedly in accordance with the facts, 
a decision which the Roman Catholic 
Church, at large cost to her prestige and 
numbers, has consistently maintained down 
to the present day. Owing to the inter- 
ference of the Jesuits in political affairs 
during the breakup of the Ming Dynasty, 
about 1 616, they lost their influence at 



Christianity in the Empire. 37 

court, and the Church lost much of its 
strength throughout the empire. Never- 
theless the Church enjoyed another brief 
period of prosperity in the early part of the 
eighteenth century, and from 1700 to 1718 
a good survey and map of the Chinese em- 
pire were made under the direction of the 
Jesuits. 

The most noted external events in the 
history of the Roman Catholic Church in 
China during the last two centuries have 
been the securing of access to the empire, 
chiefly through the influence of Protestant 
powers, the securing of the Edict of Tol- 
eration by the treaty between China and the 
United States in 1858, and the securing by 
Prance through pressure brought upon 
China in 1899 of a treaty granting all Cath- 
olic missionaries civil authority in the em- 
pire. The Missiones Catholicae for 1898 
reports the total number of Catholic mis- 
sionaries at 759; of baptized Christians, in- 
cluding children, at 616,500, with thirty- 
four colleges and thirty-four convents. 
Owing to the weakness of the central gov- 
ernment in the empire, China has furnished 
an easy field for the maintenance of the 



38 China and Methodism. 

Roman Catholic claim of civil as well as 
ecclesiastical authority. Indeed, the civil 
power is so grossly corrupt, the decisions of 
the civil authorities are often so unjust and 
cruel, and the adherents of Christianity are 
so frequently selected for persecution by 
the authorities in the hope of extorting 
bribes that even Protestant missionaries 
have felt tempted at times to exercise civil 
authority in the interest of their converts. 
But the practical impossibility of getting at 
the real facts in Chinese lawsuits and the 
long line of historical abuses arising from 
the exercise of civil authority by the Church 
in Europe and the New Testament example 
of Christians enduring persecution with- 
out an appeal to the civil authorities led the 
Protestant missionaries unanimously to re- 
ject the Chinese offer of civil authority to 
themselves, following the extortion of sim- 
ilar authority from the Chinese Government 
by France for the French Catholic priests. 
The Archbishop has the title and the honors 
of a Viceroy, the Bishop those of a Gov- 
ernor, the Priest those of a prefect or ruler 
of a large district, while the native priests 
and the native Christians are responsible for 



Christianity in the Empire. 39 

their entire conduct to the foreign priests 
and bishops. In a word, the French Cath- 
olics have demanded, and to a large ex- 
tent have secured, extraterritoriality for all 
their members throughout the empire. 

The interference in yamen cases by the 
French Catholics concerns all Christians, 
because the Chinese can no more tell the 
difference between an Englishman and a 
Frenchman than Americans can tell the dif- 
ference between a Cantonese and Tientsin 
Chinaman. Hence in the recent Nanchang 
riot, caused by the unwarranted interfer- 
ence of the French priests with the action 
of the Chinese courts and the death of the 
Chinese magistrate at the French priest's 
home, English and American Protestants 
suffered with French Catholics. Surely in 
the interest of international peace, not to 
speak of the spread of the gospel, the gov- 
ernments of England and America should 
ask France to follow her action in sepa- 
rating Church and State at home by their 
separation also in China. Until this reform 
is brought about, Protestant missionaries 
owe it to their countries and to their own 
Churches, as well as to the Chinese, to com- 



40 China and Methodism. 

mend heartily the truth which the Roman 
Catholics have brought to China, the self- 
sacrifice and the heroism of many of their 
missionaries in the propagation of this truth, 
and the heroism of the Chinese martyrs who 
have died for the Catholic as well as the 
Protestant faiths, on the one side ; but, upon 
the other side, to draw the line distinctly 
between the Catholic and the Protestant 
view of the right of the Church to inter- 
fere in civil affairs and to protest earnestly 
against the use of earthly weapons for the 
propagation of the gospel of the Prince of 
Peace. 

The Greek Catholic Church was estab- 
lished in Peking in 1685, and the faith has 
continued in existence in the empire down 
to the present time. The Greek Church, 
however, has never been active in prose- 
cuting its work, and has to-day only a 
handful of converts. It is not a force to 
be reckoned with in the empire. 

One of the most philosophical Chinese 
Christians said half musingly last year, 
"Why if Jehovah is the God of all the earth 
has He passed by the largest nation and left 
it century after century without the gos- 



Christianity in the Empire. 41 

pel? Will not the Judge of all the earth 
do right?" After musing a little longer, 
he added: "When the Nestorians came to 
us in the fifth century we absorbed them 
and transformed their religion into heathen- 
ism. So we absorbed the Roman Catholic 
religion when it first appeared in the em- 
pire in the thirteenth century ; we have ab- 
sorbed Zoroastrianism and Manichaeism 
and Judaism, and transformed Mohammed- 
anism far more than we have been trans- 
formed by it. Possibly God has been 
waiting century after century for a means 
strong enough to transform this mighty 
empire. Has He found it in the open Bible 
and the purest and most triumphant type 
of Christianity thus far known on earth?" 
Protestant Christian Missions in China 
may be summed up under five periods : 
First, the pioneer period, between 1807 and 
1842, inaugurated by Robert Morrison, who 
was later joined by William Miller. In 
1814 Morrison baptized his first convert, 
Tsai A-ko. In 1818 Morrison and Miller 
completed the translation of the Bible into 
Chinese, and it was published in 1821 by 
the East India Company. Morrison died 



42 China and Methodism. 

in 1834, the first Protestant missionary 
statesman of the Chinese empire. Dur- 
ing the first period of thirty-five years, 
two of the eighteen provinces were reached, 
but only six converts were won. 

The second period, 1842 to i860, dates 
from the Treaty of Nanking in 1842, by 
which the five treaty ports of Canton, 
Amoy, Foochow, Ningpo, and Shanghai 
were opened to foreign trade and residence. 
Chinese traditional contempt for the for- 
eigners had been turned into hatred by the 
war with Great Britain, closed in 1842, by 
which the opium traffic was forced upon 
the country. It is not surprising, therefore, 
that at the close of the second period in 
i860, despite the fact that fifteen additional 
societies had entered the field and the mis- 
sionary force had increased to one hun- 
dred and sixty, there were fewer than a 
thousand Christians. 

The third period, i860- 1877, was inaugu- 
rated by the Treaty of Tientsin, enabling 
travelers to go by passport to any part of 
the empire and establishing religious free- 
dom throughout China. Under this treaty 
the missionaries began to penetrate to the 



Christianity in the Empire. 43 

interior. The report of the Shanghai Con- 
ference in 1877 showed four hundred and 
thirteen missionaries in China, an increase 
of threefold, and eighteen thousand con- 
verts, an increase of eighteen-fold. 

The fourth period of missionary activity, 
1877 to 1900, shows an increase of mission- 
aries from 473 to 2,785, with 3,698 native 
workers of both sexes. The number of 
missionary societies had risen to sixty-eight, 
all of the eighteen provinces were occupied, 
and the number of communicants had risen 
from eighteen thousand to one hundred 
and twelve thousand. 

The fifth period dates from 1900 to 1907. 
It was inaugurated by the Boxer uprising, 
which resulted in the death of one hundred 
and eighty-six Protestant missionaries and 
of some ten thousand Protestant converts. 
At first it seemed that the results of a cen- 
tury's struggle for the evangelization of 
the empire had been swept away. But, 
as on other occasions, the blood of the 
martyrs has proved the seed of the Church. 
The Protestant Churches have not only re- 
gained the losses made in 1900, but the 
number of missionaries has increased from 



44 China and Methodism. 

2,785 to 3,241 and the number of converts, 
despite the loss by martyrdom, has in- 
creased from 112,000 to substantially 150,- 
000. 

The missionaries in China constitute so 
fully a common brotherhood that the 
Protestant missionaries especially through- 
out the empire stand in as close relations 
to each other as the Methodist preachers in 
the United States. It seems ungracious, 
therefore, to pass by their work with this 
brief reference and to devote an entire 
chapter to the work of the Meth- 
odist Episcopal Church. I could take 
up the work of almost any other Church in 
China and present it in such a way as to in- 
spire that Church at home with a just ad- 
miration for the heroic service of her mis- 
sionaries and with a just pride in the splen- 
did results which they have achieved in the 
Chinese Empire. As, however, I am writ- 
ing to secure men and money from the 
Methodist Episcopal Church for the re-en- 
forcement of our work in China, I now 
pass the work of the other Churches for a 
larger, but wholly incomplete, portrayal of 
the work of our own missions. 



CHAPTER IV. 

Methodist Episcopal Church in China. 

Four incidents contributed to the found- 
ing of the Methodist Church in China. 
First, the Missionary Lyceum of Wesleyan 
University, Middletown, Conn., in 

the e wo n rk l83S debated the question, "What 
is the Most Promising Field for 
a Foreign Mission of Our Church?" 
China was strongly advocated, and as 
a result of the debate a committee 
was formed to prepare an appeal for 
opening a mission in that land. An appeal 
was published in The Christian Advocate, 
and fourteen hundred and fifty dollars were 
raised for this purpose. Second, Rev. Jud- 
son D wight Collins graduated in 1845 U1 
the first class of the University of Mich- 
igan. Before graduation he offered him- 
self to the Missionary Society for China. 
Upon learning, on graduation, from Bishop 
Janes, that our Church had no mission in 

45 



46 China and Methodism. 

China, he wrote again, asking the bishop 
to secure for him passage before the mast 
on the first vessel sailing, adding, "My own 
strong arm can pull me to China and sup- 
port me after I get there." Third, the fore- 
sight of the Wesleyan students and the en- 
thusiasm of the Michigan graduate were 
re-enforced by a statesmanlike address by 
President Wilbur Fisk, of Wesleyan Uni- 
versity, in 1846, advocating the opening of a 
mission in China by our Church. Fourth, 
the agitation of the ten years culminated in 
the personal sacrifice of Rev. W. C. Palmer, 
D. D., who in 1846 subscribed one hundred 
dollars a year for ten years for the found- 
ing of a mission in China, and largely se- 
cured twenty-nine other persons for sim- 
ilar subscriptions. Thus the Methodist 
Episcopal Church undertook the evangel- 
ization of a fourth of the human race on 
the pledge of three thousand dollars a year 
for ten years, with most of the pledges 
made by Methodist preachers who had no 
knowledge of where their next year's sup- 
port would come from. It was the day of 
heroic faith; but faith triumphed. In 1846 
China was placed on the list of Methodist 



M. E. Church in China. 47 

Episcopal missions, and Rev. Judson 
Dwight Collins and Rev. Moses C. White, 
M. D., were accepted as the first mission- 
aries of our Church. 

Fortunately our Church, in her mission- 
ary activities, followed the Divine order — 
namely, beginning from Jerusalem. Our 
first mission was to Indians in our own 
land; our second to an American colony 
from our own land, then settled in Liberia ; 
our third to a sister republic in South 
America under Roman Catholic domina- 
tion, and our fourth to a foreign land — 
namely, China. Bishop Coke, one hundred 
and thirty-two years earlier, leaping over 
the intermediate steps, had summoned our 
Church to found a foreign mission in India 
and, himself leading in the heroic effort, 
had died -at sea and been buried in the 
Indian Ocean — only an ocean is large 
enough for fitting sepulcher of such a man. 
Bishop Coke's dream was now realized 
in the founding of the first mission of our 
Church among a wholly non-Christian peo- 
ple. 

Brothers Collins and White sailed from 
Boston on the good ship Heber, April 15, 



48 China and Methodism. 

1847, and landed at Macao, near Canton, 
_. r about the middle of August, and 

The Foo- ' 

chow Mis on September 4th reached Foo- 
s,on chow, their intended station. They 
were welcomed by Stephen Johnson and 
Lyman B. Peet, of the American Board, 
who had reached Foochow a few weeks 
earlier; and the delightful relations thus in- 
augurated have continued between the two 
missions for sixty years. 

While the missionaries were learning the 
language, they awakened the interest of the 
Chinese by the successful use of a small 
stock of medicines which Dr. White had 
brought from America and by the distri- 
bution of a large number of tracts and por- 
tions of the Scripture, which they had se- 
cured from English missionaries at Macao 
and Hong'kong. So eager was the demand 
for literature that the first request which 
the missionaries sent home was for a print- 
ing press. Our missionaries were among 
the first to recognize the Chinese reverence 
for learning and to use modern education 
along with medicine and Christian litera- 
ture as providential means for the introduc- 
tion of Christianity. Hence in February, 



M. E. Church in China. 49 

1848, the first boys' school was opened with 
eight pupils and a school for girls with ten 
pupils, while a Sunday-school was organ- 
ized in March. April, 1848, Rev. R. S. 
Maclay and wife and Rev. Harry Hickok 
and wife reached the mission. Illness drove 
Mr. and Mrs. Hickok to America the next 
year, but Doctor Maclay became one of the 
founders of our Church in China, later the 
founder of our missions in Japan, and later 
still the founder of our missions in Korea; 
and he still lives in ripe old age, one of the 
missionary statesmen of our Church. 

So great was Doctor White's success that 
in 185 1 Rev. Isaac W. Wiley, M. D., and 
wife arrived to engage in medical and edu- 
cational work. The four forms of all suc- 
cessful missionary work — namely, the dis- 
tribution of Christian literature and espe- 
cially of the Bible, educational work, med- 
ical work, and preaching the gospel — were 
now successfully launched. 

The work which had begun so auspi- 
ciously now began to suffer reverses, but 
from causes entirely beyond the control of 
the missionaries. Illness, which in 1849 
had driven Brother and Sister Hickok 



50 China and Methodism. 

home, compelled J. D. Collins to return to 
America in 1851 — alas! too late for human 
help, and he died in 1852, the first mission- 
ary martyr for China. In 1853 the death 
of Mrs. White compelled Dr. White to 
return to America, where he rose rapidly 
in his profession and became a professor 
in Yale University, never losing his inter- 
est in the work in China. Again, the Tai- 
ping Rebellion, which from 1851 to 1865 
proved a veritable scourge of God for 
China, drove to Hongkong for protection in 
1852 all the Foochow missionaries except 
Dr. and Mrs. Wiley. Dr. Wiley trusted 
to his medical influence for protection, 
and he and his wife ventured to continue 
the work. But in a few months Mrs. Wiley 
died, and the doctor, with his motherless 
children, was compelled to return to the 
United States, thus leaving the mission at 
Foochow, at the end of six years' effort, 
without a single convert or a single worker 
on the field. Methodism is not easily dis- 
couraged, however, and in 1855 the work 
was resumed by R. S. Maclay and wife, 
while Rev. Erastus Wentworth and wife 
and Rev. Otis Gibson and wife were sent 



M. E. Church in China. 51 

out as re-enforcements. August 3, 1856, 
the first Methodist Episcopal Church built 
in China was dedicated under the name 
the Church of the True God. 

The year 1857 marks not only the first 
decennial year of our work in China, but 
a new era in the mission; it witnessed the 
first convert to Christianity won by our 
missionaries in the empire — namely, Ting 
An, a man forty-seven years old, with a 
wife, five children, and a host of relatives. 
A few weeks later his wife and two of his 
children were baptized, Mrs. Ting being 
the first woman convert in the Fukien 
Province and the first woman baptized by 
our Church in China. By the end of the 
year, thirty-eight adults and three children 
were received by baptism. The faith of our 
missionaries was thus publicly honored by 
God, and it seemed to them as if the mil- 
lennium had come. In 1858 the Methodist 
Episcopal Church was regularly organized 
in China, with members, probationers, class- 
meetings, quarterly-meetings, and all the 
other features of our work. 

In 1859 the work began to spread, and 
thirteen inquirers were enrolled at To- 



52 China and Methodism. 

cheng, fifteen miles northwest of Foochow 
up the Ming River. The spiritual interest 
now deepened rapidly, and inquirers and 
converts began to multiply, so that in 1859 
six Chinese converts were licensed as local 
preachers. The Methodist system of re- 
ceiving inquirers, first on probation, and of 
starting men toward the ministry by a sim- 
ple license to exhort, which may be recalled 
at any time and which expires at the close 
of a year unless renewed by formal vote, 
proved a providential method of building 
up our Church in China. By it our Church 
was speedily enabled to enroll members 
upon trial and to enlist native workers in 
the ministry, and by it she is enrolling to- 
day a larger number of members and of 
native workers in proportion to her mis- 
sionaries than any other Church in the 
empire. 

Along with Christianity, western educa- 
tion and western medicine the missionaries 
began in 1859 reform efforts in opposition 
to foot-binding and to opium. They also 
introduced into the empire white potatoes, 
tomatoes, and many other vegetables and 
fruits, so that almost every province in 



M. E. Church in China. 53 

China has thus permanently enriched her 
agricultural resources through missionary 
efforts. 

Encouraged by the success now attend- 
ing the work, the Church at home sent out 
in 1858 Rev. Stephen L. Baldwin and wife, 
Miss Beulah Woolston, Miss Sarah Wools- 
ton, and Miss Phoebe Potter. These young 
women were the file-leaders of the splen- 
did host of Woman's Foreign Missionary 
Society workers in the empire, and soon 
opened a girls' boarding-school. Doctor 
Baldwin, by his splendid services in China 
and in America and by his heroic death, 
justly earned the title of the St. Stephen 
of Chinese Methodism. In i860 Rev. Car- 
los Martin and wife came out. Four years 
later Brother Martin's four-year-old boy 
fell ill w T ith cholera, and the father carried 
the lad in his arms, trying to soothe his pain, 
until, at midnight, he brought the child to 
his wife, saying, "Mary, I can not keep up 
another minute." Placing the child in its 
mother's arms, he himself lay down over- 
come by the same disease. Two hours later 
the father was unconscious, and the child 
died. Before sunrise the father passed 



54 China and Methodism. 

away, and before sundown the two were 
buried, and Mrs. Martin was a childless 
widow. 

Whereas the first ten years of missionary 
effort were required to make a single con- 
vert, the second ten years proved fruitful, 
and in 1867 four hundred and fifty members 
of our Church were reported. The mission 
now entered upon a period of expansion. 
While it had only eleven workers, counting 
the wives of the missionaries, for the twen- 
two-million people of the Fukien Province, 
yet this little band heroically consented that 
the eight new missionaries just arriving 
should go to the regions beyond and open 
up new fields. Before following these new 
recruits to their heroic tasks, let us complete 
the sketch of the Foochow Mission. 

Rev. Isaac W. Wiley, M. D., who had 
come to Foochow as a missionary in 1852, 
who had remained at the station as a phy- 
sician and evangelist when the other mis- 
sionaries were driven to Hongkong, who 
had buried his wife at Foochow a little later 
and been compelled to return to America 
with his motherless children, steadily rose 
in the estimation of the Church at home, 



M. E. Church in China. 55 

was elected to the Episcopacy in 1872, vis- 
isted China as Bishop in 1877, and organ- 
ized the first Annual Conference in this 
great empire. Surely as Doctor Wiley stood 
in 1852 in the little cemetery at Foochow 
on ground hallowed by the death of his 
wife ; as he closed the door of the mission- 
ary home, and looked down upon the city 
from which he was being forced to return 
to America without witnessing as the re- 
sult of the labors of himself and his fellow- 
workers a single convert, he must have 
been led to fear that the whole movement 
was a miserable Methodist fiasco, springing 
from the zeal of callow students, backed by 
the unbalanced enthusiasm of preachers. 
But when he was permitted to return twen- 
ty-five years later and organize an Annual 
Conference and witness two other missions, 
springing out of the labors of himself and 
his fellow-missionaries, his heart must have 
cried out in gratitude, "What hath God 
wrought !" It is still more remarkable that 
seven years later Bishop Wiley, on another 
tour around the world, reached Foochow 
in time to lie down and die, November 22, 
1884, thus finding his last resting-place on 



56 China and* Methodism. 

the spot where he began his missionary la- 
bors, a spot consecrated by the death of his 
wife thirty-two years before and hallowed 
by the later victories of the cross. In pro- 
portion to the number buried there, no other 
cemetery in our Church contains so many 
men and women whose names are high upon 
the bead-roll of heroism. With Bishop and 
Mrs. Wiley, Mrs. White, Mrs. Hickok, 
Mrs. Wentworth, Carlos Martin, Nathan 
Sites, Nathan J. Plumb, Professor Ben 
March, and President Simester, the Foo- 
chow Cemetery has become the Campo 
Santo of Methodism. 

We have not time to follow further the 
history of this Conference or the record 
of the noble leaders who have toiled and 
suffered and died in carrying out Christ's 
last command. We will even leave the in- 
spiring statistics of her growth for the sum- 
mary at the close. Suffice it to say that were 
all the missionaries of all the Churches and 
all the members of the kingdom of heaven 
on earth translated to glory to-day, save the 
members of our Church in Foochow Confer- 
ence, these twelve thousand Christians have 
sufficient Christian experience, so close and 



M. E. Church in China. 57 

personal a union with Christ, and sufficient 
loyalty to Him to start the kingdom once 
more around the world. Even if all Chris- 
tian literature, including the Bible, were 
taken from the earth, these Fukien Chris- 
tians could reproduce from memory the 
New Testament, the Psalms, Genesis, and 
Exodus, and Job, w T ord for word, and the 
remainder of the Old Testament in substan- 
tially its present form. What stronger 
statement can be made for any Church in 
any land on earth ! 

In 1866 Rev. Virgil C. Hart and wife 

arrived at Foochow, and in 1867 they were 

sent to Kiukiang 1 , about eight hundred 

~ . miles northwest of Foochow, and 

Central 

China Mis- about four hundred and fifty. miles 
sion U p ^ e Yangtse, to open work in 
Central China. Kiukiang was regarded as 
the northern gateway to the Kiangsi Prov- 
ince, as the eastern gateway to the Hupeh 
Province, and the western gateway to the 
Anhwei Province, and so was considered an 
exceedingly important doorway to eighty- 
five million people. Probably it would have 
been better had our missionaries gone one 
hundred and fifty miles further up the Yang- 



58 China and Methodism. 

tze and settled at Hankow, which is prov- 
ing to be the Chicago of China, and which, 
with the cities of Hanyang and Wuchang, 
on the opposite banks of the Yangtze and 
the Han, now numbers two million people as 
compared with eighty thousand in Kiuki- 
ang. But our missionaries could not fore- 
see the relative growth of these two cities 
fifty years ago any more than pioneers could 
foresee the relative growth of Chicago and 
Milwaukee; and Kiukiang has proved to 
be a good location with unlimited possibili- 
ties of work. Doctor and Mrs. Hart were 
soon re-enforced by Rev. Elbert S. Todd 
and wife, and later by Rev. Henry H. Hall 
and wife and Rev. John Ing and wife, and 
our mission in Central China in due time 
took up the four departments of Christian 
work — distribution of the Bible, healing the 
sick, teaching the children, and preaching 
the gospel. 

The father of Misses Anna and Mary 
Stone was the first convert in the Hupeh 
Province. His daughters were the first 
girls in Central China belonging to the 
better class of society who were brought 
up with unbound feet. Through the self- 



M. E. Church in China. 59 

sacrifice of Miss Gertrude Howe, who has 
been in Central China for over thirty years, 
these sisters and Dr. Ida Kahn were ed- 
ucated in America. Miss Anna Stone has 
cast the strange spell of her beautiful voice 
and her winning personality over thousands 
of people in America, whose hearts she has 
won for China by her singing, and over a 
still larger number in China, whose hearts 
she has touched by her beautiful voice and 
her saintly face. Like hundreds of thou- 
sands in the homeland and millions in 
China, she became a victim of the great 
white plague, and in 1906 heard the Mas- 
ter's call to join the angelic throng around 
the throne. Dr. Mary Stone has become 
the leading physician in Kiukiang, and, 
like Dr. Ida Kahn, of Nanchang, and Dr. 
Hu King Eng, of Foochow, she is render- 
ing a spiritual and physical service to her 
sisters in the empire which only eternity 
will reveal. How little Dr. Hart, when 
winning the Hupeh Chinaman, and Miss 
Howe, when putting her money and influ- 
ence into the training of these Chinese girls, 
dreamed of the outreaching influence of 
that family in the second generation ! How 



60 China and Methodism. 

little men and women at home whose sacri- 
fices are supporting workers in this great 
empire to-day foresee the splendid results 
which corning generations will witness as 
the outcome of their heroism and self -sacri- 
fice. 

The leading stations in the Central China 
Conference are Kiukiang, opened in 1867, 
but now with the Kiukiang Girls' School, 
the Woman's Hospital, and the William 
Nast College, the center of life and light 
for millions of people surrounding it; 
Wuhu, opened in 1882, the largest Chinese 
port for the original shipment of rice, where 
our women have secured a site worth five 
times as much as they paid for it a few 
years ago, and where Dr. E. H. Hart, son 
of the founder of the mission, has the 
leading surgical hospital on the Yangtze 
River; Chinkiang, opened in 1882, where 
the Grand Canal crosses the Yangtze, and 
where our woman's hospital and girls' 
school and preaching stations extend their 
influence to other millions up and down the 
river and the canal ; Yangchow, on the 
Grand Canal, the center of the silk industry 
and a strategical point for the introduction 



M. E. Church in China. 61 

of our work to the regions lying north of 
the Yangtze, and Nanking, the old capital 
of the empire, and still the leading intellec- 
tual and political center of the Yangtze Val- 
ley, where our Nanking University, our 
Philander Smith Memorial Hospital, our 
Girls' school, and our evangelistic work are 
sending out streams of healing to addi- 
tional millions in the Kiangsu, Anhwei, and 
Kiangsi Provinces ; and Nanchang, the last 
station to be founded and the last of the 
seven cities of China with a million or more 
inhabitants to open its doors to the gospel. 
Our work in Central China has proceeded 
with a rapidity which would have been re- 
garded as providential by the early mission- 
aries in the empire. The gains, however, 
have not been so rapid as in the other four 
missions of our Church in China. This 
slower growth is due chiefly to the fact that 
in Central China our boundless opportuni- 
ties exceed so largely our present resources. 
When we thrust fifty missionaries into three 
provinces for the distribution of Christian 
literature, the healing, teaching, and evan- 
gelization of more people than are found in 
the United States to-day, what can our 



62 China and Methodism. 

Church expect but a lack of supervision and 
leadership and a consequent failure of the 
native Christians to measure up to the re- 
sponsibilities thus thrust upon them? If, 
in addition to re-enforcing the workers in 
our present hospitals, schools, and colleges, 
we can speedily put one missionary for 
evangelistic work into the Central China 
Mission for each five million of the pop- 
ulation, we can secure results there which 
will cause the heart of the Church at home 
to leap for joy and the angels in heaven to 
strike a new note of victory. 

January 20, 1869, Rev. Lucius N. 
Wheeler and wife were sent to Peking to 
open the North China Mission. February 

27, 1869, Rev. Hiram H. Lowry 

China an ^ wife followed, and on Doctor 

Confer- Wheeler's retirement, on account 

of ill health, from the superintend- 
ency of the mission in 1873, Doctor Lowry 
was made superintendent and continued in 
that position until the mission became a 
Conference. The North China Mission 
followed in the footsteps of the Foochow 
Mission, and adopted the four forms of 
propagation universal in Protestant mis- 



M. E. Church in China. 63 

sions — namely, the distribution of the Bible 
and Christian literature, healing the sick, 
teaching the young, and preaching the gos- 
pel. Peking, as the capital of the empire, 
and as a city of between one and two mil- 
lion people, has been the center of our work 
for the Chihli Province perhaps even more 
fully than Foochow, with its million inhab- 
itants, has been the center of our work for 
the Fukien Province. 

A providential incident carried the gospel 
into the adjoining Shantung Province. In 
1874 a Mr. Wang of that province, with 
thousands of other Chinese students, was 
attending the examinations for the highest 
degree at Peking. While there he heard 
the gospel preached in one of our street 
chapels. He was much impressed with the 
story of a Savior who was the Son of the 
only true Cod and who had come to earth 
to save men from the guilt and the power 
of sin. He procured the New Testament 
and other Christian literature and became at 
heart a believer. On his return to Shan- 
tung he told his wife of the strange new 
faith which had wrought peace to his soul. 
She was so eager to know more about the 



64 China and Methodism. 

doctrine that she resolved upon a personal 
journey to Peking, and her son took her all 
the way from Taian to the capital, a dis- 
tance of four hundred and sixty-three miles, 
in a wheelbarrow. She also became a joyful 
disciple of Jesus Christ, and continues to 
this day to bear testimony to His saving 
power to thousands of her fellowcitizens. 
Her great ambition is to reach the Dowager 
Empress and tell her the wondrous story of 
personal salvation through Jesus Christ, be- 
fore the Empress is called to render an ac- 
count for the deeds done in the body. It 
was through the faith and the self-sacrifice 
and the heroism of the Wangs that Meth- 
odism was introduced into the Shantung 
Province. Their son, Wang Chengpai, be- 
came a minister, and witnessed a heroic 
confession to his faith by a martyr's death 
during the Boxer uprising. 

In 1878 the Peking Boys' [Boarding- 
school was opened with six students. This 
developed into the Wiley Institute in 1885, 
and was organized as Peking University in 
1888. The revivals held at Peking Uni- 
versity under President Lowry in 1905-6 
swept one hundred and twenty-five young 



M. E. Church in China. 65 

men into the Christian ministry, and led 
the young men, on their own initiative, to 
form the first Student Volunteer Band in 
China. This is the most hopeful sign of 
self-propagation we have thus far seen in 
the empire. I doubt also if any other re- 
cent revival at any single church or college 
in the world has led so many into the min- 
istry of our Lord Jesus Christ as has this 
outpouring of the Spirit upon a Church in 
a mission land. 

In 1880 Doctor John F. Goucher, of 
Baltimore, gave five thousand dollars to 
establish a woman's hospital at Tientsin, 
and the hospital was dedicated in 1881 as 
the Isabella Fisher Hospital. In 1893 the 
North China Conference and the North 
China Woman's Conference were organ- 
ized. In 1902 the John L. Hopkins Me- 
morial Hospital was dedicated at Peking, 
and in 1906 the medical work of Peking 
University was united with the medical 
work of the London Mission, the American 
Board, and the Presbyterian Mission, thus 
forming the strongest medical school in the 
Chinese Empire. 

The great event in the history of the 

5 



66 China and Methodism. 

North China Conference was the baptism 
of fire and blood through which our Churcfi 
was called to pass in connection with the 
Boxer uprising. The story is vividly told 
in Professor Headland's "Chinese Heroes." 
As a providential preparation for the out- 
break, Rev. J. H. Pyke, who had been a 
member of our mission since 1873, and 
whose own spiritual strength had been 
greatly renewed by participating in revival 
services at Ohio Wesleyan University, con- 
ducted by Rev. S. L. Keen in 1893, returned 
to China, and was used by the Lord for the 
promotion of revivals, not only in our 
Church, but in other Churches in North 
China. During the Boxer uprising these 
revivals were recognized as a providential 
preparation, enabling literally thousands of 
Christians to witness a good confession to 
Christ by deaths matching in heroism the 
deaths of Ridley, Cranmer, and Huss at the 
time of the Reformation. I need not re- 
count the story of the brilliant heroism dis- 
played by our Methodist missionaries and 
others in the Peking siege and in the strug- 
gles and capture of Tientsin. We are 
proud of the fact that one of our mission- 



M. E. Church in China. 67 

aries, Prof. F. D. Gamewell, was chosen 
from the representatives of the five leading 
governments then in Peking to take in 
charge the erection and maintenance of the 
fortification of the legations during the five 
months' siege ; and that he discharged the 
task with such signal ability and fidelity as 
to win the hearty commendation of Sir 
Claude Macdonald, commander of all the 
troops, the enthusiastic praise of the London 
Times, and the formal thanks of the British 
Government, tendered him officially through 
the American Secretary of State. But Doc- 
tor Gamewell insists to this day that he has 
not shown a particle more bravery and de- 
votion than Brothers W. T. Hobart, J. H. 
Pyke, George R. Davis, William F. Walker, 
George W. Verity, and Doctor George D. 
Lowry, who met the respective duties as- 
signed to them with equal fidelity. The pro- 
tection of the legations and of the mission- 
aries from the longest continued rain of 
shot and shell in history was due not simply 
and perhaps not chiefly to the combined ef- 
forts of the soldiers and missionaries, but 
to the Chinese Christians who built the ram- 
parts in obedience to foreign orders and ce- 



68 China and Methodism. 

mented them with their blood, and above 
all to the God of the universe, who holds 
the destinies of individuals and of nations 
in the hollow of His hand. 

I can not leave the Boxer uprising with- 
out at least a fuller reference to the splen- 
did heroism of the Chinese Christians. Just 
before the Boxer outbreak word was sent 
to N. L. Hopkins, M. D., and Rev. J. N. 
Hayner, who, with their wives and children, 
were in Tsunhua, that danger was impend- 
ing. Doctor Edna G. Terry and Mrs. Geo. 
D. Lowry and Mrs. H. E. King, with the 
children of the latter two, were also at 
Tsunhua. Doctor Hopkins and Brother 
Hayner did not think the danger was se- 
rious, and did not leave the city immedi- 
ately. A second messenger arrived between 
nine and ten o'clock in the evening, inform- 
ing them that the last train would pass 
through Tongshan, sixty miles distant, at 
noon the next day, and that their only hope 
of escape was in catching this train. It took 
much effort and several hours to secure 
Chinese carts and get started from Tsunhua 
to Tongshan, and the two men, five women, 
and seven children left Tsunhua about two 



M. E. Church in China. 69 

A. M. They were not out of the compound 
a half hour before the mob broke in and set 
the buildings on fire. At once the persecu- 
tion of the Christians began. The Chinese 
pastor was taken to a heathen temple and 
urged to worship the heathen gods. This 
he refused to do, and he was tied to one 
of the stone lions throughout the night, 
while his friends gathered around him and 
urged him to renounce Christ; but he con- 
tinued to bear witness to Christ's power to 
save. At daylight the crowd rapidly in- 
creased to several thousand, and in a mad 
rush he was suddenly attacked and his 
heart literally torn out by the mob. Nor did 
the crowd confine its persecutions to men. 
Among the women were two native teachers 
of our girls' school at Tsunhua. These 
were offered their lives on condition that 
they would renounce Christ and become the 
concubines of persons who proposed this 
way of escape on that fatal day. The wo j 
men declined. One of them had her feet 
chopped off with a dull ax, and later was 
killed with a sword. The other was 
wrapped in cotton and soaked with kero- 
sene and then set on fire and burned alive. 



70 China and Methodism. 

Every Methodist in the place, with the ex- 
ception of four or five who were small and 
unknown, suffered martyrdom, and the 
Tsunhua list of martyrs numbers one hun- 
dred and sixty-three. 

Perhaps another even more striking inci- 
dent of the fidelity of the Chinese is found 
in the Ch'en family. This has been one of 
the leading families in the mission for many 
years. The North China Conference closed 
its session at Peking the day before the 
Boxer uprising took place. Rev. Brother 
Ch'en and wife and three children started 
promptly back to their station. They were 
overtaken and captured by the Boxers and 
were offered their liberty and safety if they 
would renounce the Christ. The father 
steadfastly refused, and was put to death 
in the presence of his wife and children. 
The wife steadfastly refused to deny Christ, 
and was then put to death in the presence of 
her children. One son and two daughters 
steadfastly refused to deny the Master and 
were put to death. When I held the Con- 
ference at Peking in 1905 one of the sur- 
viving sons was the popular pastor of our 
Asbury Church at Peking, the leading 



M. E. Church in China. 71 

Methodist Episcopal Church in North 
China. At his own personal and urgent re- 
quest, I transferred him from this large 
Church to the small one in a northern town 
where his father suffered martyrdom, that 
he might preach the unsearchable riches of 
Christ to those who shamefully put his 
family to death. The North China martyrs 
have forever put to shame and contempt 
American travelers who denounce Chinese 
Church members as simply "rice Chris- 
tians." 

As Lowry, Davis and Pilcher, Walker 

and Pyke and Hobart and Verity; Mrs. 

Jewell and Miss Gloss, M. D., and Miss 

u . . Terry, M. D., have been the lead- 

Hinghua * , 

Confer- ers of the North Cnma Confer- 
ence ence ; as Sites and Plumb, Wilcox 
and Worley, Misses Parkinson and Bona- 
field and Trimble have been the leaders in 
the Foochow Conference, so Brewster and 
Owen, Misses Wilson and Lebeus have led 
the forces in the Hinghua Conference. As 
Pilcher has consecrated the educational 
work in North China and Marsh and 
Simester in Foochow by martyrdom, so 
Guthrie in Hinghua has crowned his edu- 



72 China and Methodism. 

cational career for the Master by his death 
upon the field. The Hinghua Conference 
was separated from the Foochow Confer- 
ence in 1896, although the work was begun 
in the Hinghua territory many years earlier. 
The Conference practically embraces the 
Hinghua Plain, with the surrounding hills 
and mountains extending back to the west- 
ern edge of the Fukien Province and em- 
bracing a territory of some six or eight thou- 
sand square miles, and a population of three 
to five million. This Conference is the su- 
preme illustration to our Church at home 
of the value of intensive effort in China. 
Hinghua, with its church, its Rebecca Mc- 
Cabe orphanage, its industrial school for 
boys and girls, its Bible-training school for 
women, its high school and Biblical school 
for men, furnishes a striking illustration of 
successful work in the capital of the pre- 
fecture. On my last visit to Hinghua I 
baptized thirty-eight children at a single 
service, eight of whom bore the name of 
their patron saint, McCabe. 

Singiu, with its Isabel Hart Girls' School, 
its Hamilton-Uhler Memorial Building and 
Knoechel School for Bible Women, the 



M. E. Church in China, 73 

German Memorial Home, the William 
Nast Memorial Church, and the Mar- 
garet Eliza Nast Memorial Hospital fur- 
nishes another one of the finest plants for 
all-round missionary work to be found in 
China. With our plants at Ingchung and 
Dehhua and Duacheng, we reach a moun- 
tain territory of some six thousand square 
miles in extent, with a population of about 
one million people; while with our plants 
at Hinghua and Antau and Singiu, we 
reach some two to four million more. In 
view of the many other opportunities in 
China, there was serious discussion a few 
years ago about the abandonment of the 
work in the western part of the Hinghua 
Conference, the mountain region with only 
a million people. But the four hundred 
members of our Church then in that field 
declined to be transferred to the Scotch 
Presbyterians of Amoy. We have been 
prospered in all our schools and Churches 
since our decision to remain there. Surely 
if it is worth while for Methodism to put 
men and money into the 146,000 square 
miles of Montana in order to reach a quar- 
ter of a million inhabitants, or to work in 



74 China and Methodism. 

the thirty-three thousand and forty square 
miles of Maine in order to reach seven hun- 
dred thousand inhabitants, it is worth while 
for Methodism to attempt to occupy the 
six thousand square miles of the western 
part of the Hinghua Conference in order 
to reach a hardy mountain population of 
one million souls. While the population is 
thin as compared with the other regions of 
China, yet it was such a mountain region 
that gave Confucius and Mencius to the 
empire; it was such a mountain region 
that gave Paul to the early Church, and a 
similar region that gave Patrick Henry 
to the American Revolution. If this region 
furnishes the St. Paul for the Church in 
China in the twentieth centry, our efforts 
will be repaid a thousand-fold. But it is 
quite possible that the thirty-six square 
miles of pottery clay in the region of Deh- 
hua and the iron and coal of Duacheng may 
turn this mountain region into the Birm- 
ingham or Pittsburg of the Fukien Prov- 
ince. It is not improbable that the popula- 
tion of the region will double or quadruple 
within the next twenty-five years, and this 
part of our work be regarded as one of the 



M. E. Church in China. 75 

most providential in the empire. Surely 
when comparing the seven missionaries 
(including teachers, preachers, and physi- 
cians) sent to minister to the million people 
in the western part of the Hinghua Confer- 
ence with the one hundred and eighty-seven 
Methodist ministers, not to mention the phy- 
sicians and teachers in the State of Maine, 
the Church will not feel that she is giving 
even the Hinghua Conference a very rich 
endowment of men and means. Indeed, the 
doubling of the number of our missionaries 
would enable us to double or treble our 
members in that Conference within the next 
four or five years. But even with such 
scant equipment, the Hinghua Conference 
furnishes the best illustration in China of 
the intensive method of cultivating our field. 
I am sure that the Hinghua people will 
maintain that with an equal number of mis- 
sionaries in proportion to the population, 
equal results could have been obtained in 
every other part of China. But the three to 
five million Chinese in the Hinghua Confer- 
ence, under the intensive method of culti- 
vation, have given us 4,500 Church mem- 
bers. A similar cultivation of the fields 



76 China and Methodism. 

throughout the empire and a similar length 
of time for growth would give Methodism 
in China 675,000 members. 

The West China Mission, the latest of 
our missions in China, was opened through 
the generosity of Dr. J. F. Goucher, who 

w pledged the Missionary Society a 

China gift of $5,000 if she would enter 
Mission t h at distant field. On payment of 
this sum Rev. Lucius N. Wheeler and wife, 
who had opened the mission in North 
China, and Rev. Spencer Lewis and wife 
opened work in this mission in 1882. Doctor 
Wheeler's daughter, Miss Frances Wheeler, 
at the same time opened the work of the 
Woman's Foreign Christian Missionary So- 
ciety. When Doctor Wheeler's health com- 
pelled his retirement from the Conference, 
in 1884, Prof. F. D. Gamewell succeeded 
him as superintendent of the mission. Miss 
Gertrude Howe, who had been in Central 
China since 1870, was also loaned to West 
China for a few years to take charge of the 
work of the Woman's Foreign Missionary 
Society. 

The West China Mission offers at once 
both the greatest difficulties in reaching the 



M. E. Church in China. 77 

field and the richest results thus far 
achieved by any mission of our Church in 
the empire. After one has traveled from 
New York to Shanghai in perhaps twen- 
ty-five days, he will need ten days more to 
go by steamboat up the Yangtze from 
Shanghai to Ichang, stopping at the river 
ports on the way. But when he has reached 
Ichang and has spent thirty-five days on his 
journey, he is still only half way to the 
Szechuen Province in the time required to 
reach the field, and far less than half way 
in the dangers to be encountered on the 
trip. It usually requires thirty days under 
the most favorable circumstances to reach 
Chungking, the commercial metropolis of 
the Szechuen Province, and forty days to 
travel from Ichang to Chentu, the capital 
of the province. It will be readily under- 
stood, therefore, that the people of the 
Szechuen Province had seen very little of 
foreigners on the first arrival of our mis- 
sionaries in the field, and that they were 
naturally timid and fearful of the results of 
the foreign religion. This led, perhaps, to 
greater opposition to the missionaries on 
the founding of the mission than upon the 



78 China and Methodism. 

part of the people in any other province in 
the empire. So great was this opposition 
that under the inspiration of Taoist priests, 
a riot broke out in 1886 which drove every 
missionary from the field, and left the 
Church apparently nothing to show in the 
way of results for her effort and sacri- 
fice. In the winter of 1886 Rev. Virgil 
C. Hart and wife and Rev. H. Olin Cady 
and wife were sent to reopen the mission. 
Doctor Hart served as superintendent of 
the mission until ill health caused his re- 
tirement, when he was succeeded by Rev. 
Spencer Lewis, who continued as superin- 
tendent of the mission until his appoint- 
ment in 1903 as one of the committee to 
prepare a new translation of the Bible made 
necessary his return to the eastern side of 
the empire. As our missionaries were 
among the first to enter West China, they 
naturally opened work in the valleys and 
the rich plains lying between Chungking 
and Chentu, where the population of the 
province is the densest. Hence when other 
missionary societies entered the field and 
the territory was later divided, our mission 
was assigned the field already occupied by 



M. E. Church in China. 79 

our missionaries embracing an area some 
three hundred miles long by seventy or 
eighty broad, lying largely between Chun- 
king and Chentu, which is known as 
the Chentu Plain. Mr. Little, in The 
Far East, says that one part of this plain, 
forty by sixty miles in extent, sustains the 
densest population of any spot on the globe, 
unless a similar area in England, including 
London, equals it in numbers ; and the 
London population draws its support from 
the ends of the earth, whereas the Chentu 
population draws its support from the soil. 
This fertile section gives our mission in 
West China about one-tenth of the area 
of the province, but probably a third of 
the population. In other words, our Con- 
ference embraces about twenty-five thou- 
sand square miles of territory and over 
twenty million people. The stations opened 
and occupied by our missionaries are 
Chungking, Tsicheo, Suiling, and Chentu. 
We have at Chungking, the St. Louis of 
the Chinese Empire, with a population 
of five hundred thousand people, a fine 
general hospital for men and women — the 
best-known hospital in West China, — a wo- 



80 China and Methodism. 

man's hospital, a Bible-school for men, a high 
school for boys, a high school for girls and 
a Bible training-school for women. Chentu, 
the capital of the province, and thus the 
center of political influence for sixty-eight 
million people, has a population of five hun- 
dred thousand, with a million five hundred 
thousand more within a few miles of the 
capital in the densely populated Chentu 
Plain. We have just completed here the 
best hospital building in West China, and 
have schools for boys and also girls, and 
are starting the Chentu University, which 
will mold the intellectual and spiritual life 
of the province. Our gains in West China 
have averaged twenty-nine per cent a year 
for the last two years, and we could easily 
double our membership in the province 
within the next two years, if we could en- 
ter the openings now inviting us. A single 
scene illustrates the eagerness of the peo- 
ple of the Szechuen Province for the gospel. 
I recall reaching a city of 40,000 people 
one evening about sundown. The inn was 
cold and dark and filthy, and after spread- 
ing our oilcloths over the Chinese beds of 
straw to prevent the vermin reaching us, 



M. E. Church in China. 81 

we set up our camp bedsteads on top of the 
oilcloth, and our beds were speedily pre- 
pared. Despite the weariness from the 
day's travel, I preferred walking in the 
street while the cook prepared our supper 
to sitting in the dark inn. I had walked 
only a short distance when the street led 
into the temple area, and I saw a consid- 
erable number of men coming with natural 
curiosity to see the western stranger who 
had stopped inside their temple grounds. I 
returned to the inn and asked Brother 
Johanson to bring his mandolin and play 
a tune, and then translate for me. Before 
he completed the first hymn we had an au- 
dience of from five hundred to a thousand 
men. I told them that I would gladly ex- 
plain to them the cause of our visit, but I 
saw that we were in the temple area and the 
Book which we had brought them and 
which we were sure came from God for- 
bade the worship of idols, and I must not 
tell them about this Book in their temple 
area without their permission. Their cu- 
riosity and their politeness combined over- 
came their respect for their idols, and they 
bade me speak freely. I then spent about 
6 



82 China and Methodism. 

twenty or thirty minutes in telling them as 
clearly as possible what the gospel means 
and in making clear to them that they could 
not become Christians without abandoning 
all idolatry. I tried to show them that the 
gospel contained the best news that had 
ever reached mortal men. At the close I 
asked how many of them had ever heard of 
Jesus Christ and the Bible, and they said 
that not one of them had ever heard the 
story. I told them that I was not sure that 
I could secure them a preacher, as we had 
very few Chinese preachers in the province, 
and that even had I a preacher we had no 
place in the city where he could teach them 
the doctrine. Nevertheless I ventured to 
ask them at the close how many of them 
would like to have a man come and teach 
them more of this way of life, if I could 
procure such a man, and perhaps two hun- 
dred of them raised their hands. At the 
close of the service thirty or forty of them 
gathered around me, assuring me that they 
could secure a place for teaching the doc- 
trine, and that they would help support a 
man, if I would only send them some man 
to teach them the way of life. I left that 



M. E. Church in China. 83 

city determined to put it upon the list of 
appointments at the coming Conference. 
When I reached the Conference I found 
that in order to hold places of equal pop- 
ulation, where we already have Chris- 
tians, we must send men into the field 
with little or no preparation — men who 
had only been Christians for three or four 
years, and that without foreign supervision 
these men were wholly unqualified to estab- 
lish Christianity and to lay the foundations 
of our Church among a heathen people. 
We can not, therefore, honestly hold posses- 
sion of this territory or of these cities in 
West China unless we have more missionary 
supervision by men and women from the 
homeland. Despite every effort, I could 
not send a minister. How long will the 
Church at home leave cities numbering 
forty thousand inhabitants asking for the 
gospel without the word of life for the lack 
of men and means? How long will we 
leave a field where our gains averaged 
twenty-nine per cent a year without the re- 
enforcements absolutely essential to our fu- 
ture growth or even to holding our present 
territory ? 



84 



China and Methodism, 



Conclu- 
sions 



The latest statistics available for all the 
Churches are found in Professor Harlan 
P. Beach's "Geography and At- 
las of Protestant Missions," pub- 
lished in 1900. Most of the 
Churches have made advances since that 
date, but the advances have been relative, 
and the statistics show the comparative 
work of all the Churches in China: 



TOTAL 


METHOD- 
IST. 


3,026 


183 


3,129 


254 


259 

1,819 

35412 


7 

37i 

7,655 


I7O 

5,150 
II2,8o8 


19 

827 
25.244 



RATIO. 



Missionaries, .... 

Stations, 

Hospitals, 

Day Schools, .... 

Scholars, 

Higher Institutions of 

Learning, 

Students in same, 
Church Members, . . 



.06 
.08 

•03 
.20 

.21 

.11 

.16 
.22 



The above table shows that the num- 
ber of Methodist missionaries in China is 
six per cent of the total number of Prot- 
estant missionaries working in that land. 
These workers, therefore, should be able 
to report six per cent of the results 
achieved in the empire. I have already 
called attention to the fact that there are 



M. E. Church in China. 85 

four types of work carried on in China — 
namely, circulation of religious literature, 
hospital work, school work, and preaching 
the gospel. We have no comparative sta- 
tistics showing the literary work done by 
the representatives of the various missions. 
I am sure, however, that Methodism has 
fallen far below her just proportion of lit- 
erary work. We have distributed as much 
literature through our press, formerly lo- 
cated at Foochow, but now at Shanghai in 
connection with the Methodist Church, 
South, and through small presses .at Peking 
and Hinghua, as have other missionaries. 
We are now prepared at Shanghai to do 
publishing equal to that of any other 
Church in the empire. But we have 
not done our share of the work in trans- 
lation or in the production of literature. 
This is not because we have lacked men 
qualified for such work. Rev. Spencer 
Lewis, on the Bible Revision Committee, 
Professor Headland's books, and the writ- 
ings of Drs. Kupfer, Wilcox, Ohlinger, 
Gamewell, Mrs. Gamewell, Dr. and Mrs. 
Taft, Mrs. Baldwin, Lacey Sites, Miss 
Howe, W. F. Walker, Jr., the articles by 



86 China and Methodism. 

Mr. and Mrs. Brewster, Mr. and Mrs. 
St. John, Mr. Beach, Miss Laura White, 
and others, show that we have people 
in connection with our missions quali- 
ified for literary work. We have, however, 
so impressed upon our missionaries the 
practical duties of the mission, and espe- 
cially teaching and evangelistic work, that 
we have not. left them the time for the pro- 
duction of a Methodist literature or an 
Arminian theology. 

From the statistics we have only three 
per cent of the hospitals. But as the sta- 
tistics given by Professor Beach show only 
seven hospitals for our Church, whereas we 
are maintaining in China to-day seventeen 
hospitals, the report furnished in 1900 was 
probably defective. Our hospitals also 
are among the largest in China. Hence we 
are doing our full share of medical work. 

Turning to the third form of missionary 
activity — namely, teaching — the statistics 
show that with six per cent of the workers 
we are teaching twenty-one per cent of all 
students in day schools, and training six- 
teen per cent of all students in higher in- 
stitutions of learning. This report is ex- 



M. E. Church in China. 87 

ceedingly gratifying, and shows that Meth- 
odism in China, as at home, is leading in 
educational work. 

Turning to the fourth and highest form 
of missionary activity — namely, preaching — ■ 
the statistics show that with six per cent 
of the missionaries, and a very small pro- 
portion of these engaged in direct evangel- 
istic work, w r e have twenty-two per cent of 
the membership of the Protestant Churches 
in China. The report furnished to Pro- 
fessor Beach includes full members and 
probationers in the Methodist Church, but 
not inquirers or adherents. Some of our 
missionaries feel that in this comparison 
we ought only to count our members in full, 
and not our probationers. Putting the com- 
parison on this basis, the Methodist Episco- 
pal Church, with six per cent of the mis- 
sionaries, has twelve per cent of the mem- 
bers of the Protestant Churches in the em- 
pire. From conversations with our mission- 
aries and a comparative study of the sta- 
tistics, however, I believe that we are en- 
titled to include in our report probationers 
as well as full members, and I think our 
Church may justly claim twenty-two per 



88 China and Methodism. 

cent of all Protestant Christians in the em- 
pire. Besides, the gains of the last seven 
years give us some 32,000 members and 
probationers in 1907, as compared with 
25,244 in 1900. In a word, the comparison 
shows that the Methodist Episcopal Church 
in China is accomplishing far larger results 
relatively in hospitals than at home, because 
hospitals have proved one of the providen- 
tial means of gaining access to peoples 
hostile to Christianity. In education and 
in the spiritual transformation of the em- 
pire, the missionaries of the Methodist 
Episcopal Church are accomplishing by in- 
disputable statistics two or three times as 
much as the number of men and women 
sent to the field and the money given to 
China give us any right to expect. Surely 
we may thank God for wisdom in the use 
of means and for the consecrated men and 
women who are giving their lives for the 
advancement of the Redeemer's kingdom in 
this great empire. 



CHAPTER V. 

Possibilities. 

The Awakening o# the Empire. 
It may seem that the Boxer Uprising, 
and especially the unrest which character- 
izes China at the present time make the 
prosecution of missionary work in China 
now unsafe and unfruitful. There is un- 
rest in China to-day, and missionary work 
may be attended with some degree of risk 
to the missionaries. But the present un- 
rest in China is no more a recrudescence of 
Boxerism than the revolution now taking 
place in Russia is a fresh manifestation 
of the old-time autocratic tyranny. The 
Boxer movement was in the hands of old 
men ; the present unrest in China is fo- 
mented by young men. Boxerism was ex- 
ceedingly loyal to the existing dynasty ; the 
present movement is at least critical, if not 

89 



90 China and Methodism. 

hostile to the reigning dynasty. Boxerism 
was an attempt to push Europeans and 
Americans out of China and leave her un- 
disturbed in her civilization three thou- 
sand years old; the present movement is 
an attempt to modify the existing civiliza- 
tion and bring China out as a modern na- 
tion. The most striking fact in modern 
history is the awakening of China in the last 
five years. 

Doctor Griffith John, who celebrated the 
fiftieth anniversary of his work in China 
in 1905, and whose statements are given 
the widest publicity and the heartiest in- 
dorsement in the London Times, said re- 
cently that the change which has come over 
China since the Boxer uprising is nothing 
less than a revolution. He added that had 
this change been characterized by the blood- 
shed which has taken place in Russia, or 
by the excesses of the French Revolution, 
the eyes of the world to-day would be, not 
upon Russia, but upon China. 

Arthur Smith, D. D., said before a body 
of missionaries last summer that China has 
made more progress since 1900 than any 
other nation on the face of the globe. He 



Possibilities. 91 

did not mean that China had advanced her 
output of coal and iron or had constructed 
more miles of railroad than the United 
States; but he meant that China had made 
a far more profound change in her atti- 
tude toward modern civilization than has 
the United States, or Japan, or any other 
nation during this period. A few days af- 
ter Doctor Smith's address, I asked Sir 
Robert Hart, the ablest Englishman in 
China, if he accepted Doctor Smith's 
view. He replied : "It is substantially cor- 
rect. Let me put the matter in my own 
language. During the first forty-five years 
of my residence in China, the empire 
seemed to be, so far as the influence of for- 
eign nations was concerned, a closed room 
without a breath of air from the out- 
side world reaching us. I could not see 
that the Chinese were in the least conscious 
that any other nation upon the face of the 
globe existed. Upon the contrary, during 
the last five years, every door and window 
has been opened, and the breezes from all 
parts of the earth have been blowing 
through China. We may expect occasional 



92 China and Methodism. 

thunder-storms, and possibly a typhoon 
may sweep us out of the empire ; but China 
will never again be closed to western influ- 
ences. " 

In proof of the statements of these au- 
thorities, note the fact that five years ago 
there were from one to two hundred post- 
offices for all China ; now there are seven- 
teen hundred. There w r ere three newspa- 
pers published in Tientsin four years ago; 
now there are twenty-one newspapers in 
that city. This marvelous increase of news- 
paper circulation is characteristic of all 
leading cities of the coast. A more far- 
reaching indication of progress is the fact 
that Yuan Shih Kai, the most energetic 
and progressive viceroy in the empire, has 
established over five thousand schools, more 
or less modern, in a single province, within 
recent years, and these schools have an 
enrollment of more tKan fifty thousand. 
This is but an indication of the educational 
reform which is sweeping the empire. The 
most spectacular change is the edict of the 
empress dowager, decreeing that while all 
present graduates of the old system shall 
be eligible for office, the future officials of 



Possibilities. 93 

the empire must have some examinations 
in western learning, arts and sciences. 
Without doubt, China is awake. A new 
civilization is being formed. The question 
which confronts Christendom is, Will this 
civilization be cast in materialistic or in 
Christian molds? 

With the awakening of the empire comes 
the opportunity of thirty centuries for win- 
ning the Chinese for Christ. Doctor John 
says that he is not so much concerned over 
the awakening of the empire as he is about 
the awakening of the Churches of Europe 
and America to the opportunity which con- 
fronts them. The people are breaking 
away from the customs and the civilization 
of three thousand years ; western civiliza- 
tion is invading the empire. Christianity 
carries with it the prestige of being the re- 
ligion of the west. The Chinese are ready, 
with Queen Victoria, to assign the cause 
of the greatness of western nations to the 
Bible and Christianity. This time of 
change offers marvelous opportunities in 
each of the four lines of missionary activ- 
ity. 

In the first of these departments of Chris- 



94 China and Methodism. 

tian work in China — namely, the distribu- 
tion of Christian literature — the Chinese 
T% . .. reverence for learning has always 

Distnbut- fe •; 

ing Liter- opened up opportunities. So 
ture great is that reverence that not a 
scrap of paper with a Chinese character 
on it is trampled under foot, and through- 
out the cities of the empire you will find 
receptacles for the reverent burning of all 
pieces of paper. But the eagerness for 
western learning at the present time offers 
an especial opportunity for the dissemina- 
tion of Christian literature. Doctor Grif- 
fith John told me in a recent interview that 
whereas during the first forty-five years of 
his work in China, he found it difficult to 
sell or even to give away Christian tracts, 
the society with which he is connected is 
publishing and selling at Hankow at the 
present time a million copies of the Bible 
or portions of the Bible a year. The mis- 
sionaries have overcome the greatest ob- 
stacle to the dissemination of the Word of 
God in the translation of the Bible into the 
universal written language of the Chinese. 
The New Testament is now sold in China 
for three cents a copy. This is slightly less 



Possibilities. 95 

than the cost of production. It is entirely 
safe, however, to say that with the improved 
methods of publication, fifty million copies 
of the New Testament could be produced 
at a cost of one and a half million dollars. 
With ten per cent of all the men in China 
able to read and write, this issue would 
furnish one copy of the New Testament 
for every home in China in which it could 
be read. While the missionaries, teachers, 
and physicians in China are by no means 
sufficient to cover the whole field thor- 
oughly, nevertheless a careful calculation 
shows that with the use of the mission- 
aries and other workers whose salaries are 
paid by their Churches, re-enforced by Chi- 
nese colporteurs, these books could be dis- 
tributed throughout the empire at a cost of 
half a million dollars. Many of the tracts 
would be purchased, and the amount neces- 
sary to be raised greatly lessened. But it is 
possible for two million dollars raised 
by the sale of tracts or contributed in Amer- 
ica, to evangelize — not to Christianize, — but 
to present the gospel in the native language 
to the Chinese, and thus give a fourth of 
the human race within the next ten years 



96 China and Methodism. 

as full a knowledge of salvation as Europe 
had at the time of the Reformation. The 
providential time for the distribution of the 
Bible in China is when the empire is emerg- 
ing from the civilization of the last thirty 
centuries, and is entering upon the civ- 
ilization of the western world. Neglect 
this opportunity for the next twenty-five 
years, and the new civilization of China 
will then be set in materialistic molds, and 
the same effort will not accomplish a tenth 
or perhaps not a twentieth as mjich for the 
empire as it will accomplish at the opening 
of the twentieth century. 

In the second department — medical work 

— now is the time of unique opportunity. 

The awakening of the empire has brought 

a great interest in western medical 

Medical sc j ence • b u t aside from the mission 

Work 

hospitals and physicians, there is 
practically no modern medical science in 
China. Twenty-five years from now the 
present opportunity will have passed by, for 
the Chinese Government will have founded 
hospitals, and the mission plants will not 
be alone in the field. Already the Japanese 
Government has established some of the 



Possibilities. 97 

finest hospitals in the world. In China, 
however, the Mission Hospital is often 
the only method of introducing modern 
medical practice among populations num- 
bering from five to twenty million. It 
links Christianity in a peculiar way 
with the best in western science. It 
is the one unanswerable argument in 
communities prejudiced against Chris- 
tianity. Again and again the Chinese 
Christians have been able to point out to 
hostile persons, man after man, woman af- 
ter woman, child after child, whose life 
has been saved by our Christian physicians 
when the Chinese had abandoned the patient 
to death. In a peculiar sense the medical 
missionary is reproducing the deeds of the 
Master, who went about doing good; and 
it is simply impossible in China, as else- 
where, to speak against such humanitarian 
service. Indeed, already the Chinese so 
fully appreciate our hospitals that they are 
generously contributing for their support, 
and in cities like Antau and Nanchang, they 
are offering to raise the money for the 
building and equipping of hospitals if we 
will furnish a physician. Here is a provi- 

7 



98 China and Methodism. 

dential opportunity now open to the Church 
in medical work such as she never enjoyed 
before and such as she will never enjoy 
in China again. 

In the third department — that of educa- 
tion — the great demand for the western 
learning and English has opened a door of 
_ . wonderful opportunity at the pres- 

tional ent time. Our mission schools 
Work and colleges are now the best 
equipped in the country, and they are over- 
flowing with students. We must move 
speedily, however, and greatly increase our 
present equipment and plants in order to 
take advantage of this opportunity. Gov- 
ernment schools are being rapidly estab- 
lished and government competition will be 
keen in the years ahead. Already the gov- 
ernment schools of Japan are superior in 
equipment to most of the Christian schools. 
Indeed, the University of Tokyo has one 
hundred and twenty-three professors in its 
scientific department, twenty-one of whom 
are in the engineering department alone; 
and every man of them has his Ph. D. de- 
gree from Europe or America. Indeed, 
Japan has to-day one of the best-equipped 



Possibilities. 99 

technical schools upon the face of the globe. 
China is following in the footsteps of Japan, 
and there will be a speedy development in 
government education. Were it possible for 
government schools to be distinctly evan- 
gelical in their influence, we might leave 
education to the State. But even in Amer- 
ica, in the State universities, the opportu- 
nities for Christian training are largely lim- 
ited. To abandon the Church schools in 
China would be to lose the opportunity of 
putting the stamp of Christ on the student 
life of the country, to lose one of the most 
effective of evangelizing agencies, and the 
only agency for training ministers and 
making Christianity self-propagating 
throughout the empire. Moreover, the gov- 
ernment education in China to-day is not 
only negative so far as Christianity is con- 
cerned, but positively heathen in its influ- 
ence. Teachers and pupils are required to 
worship Confucius, and immorality is prev- 
alent. If the ban of heathen worship is re- 
moved, we may well covet loaning to 
China our best-equipped men for the schools 
of learning which the government is estab- 
lishing in order to put the stamp of Christ 

LOFC. 



100 China and Methodism. 

so far as possible on the rising national edu- 
cation of the country. But it will always 
be necessary in China, as in America, to 
have the Church schools for distinctly evan- 
gelical education. If we succeed in intro- 
ducing the English language into the 
schools of China, as it is now taught in the 
schools of Japan, and as it seems to be 
coming in China, God will use this instru- 
ment alone to evangelize in some measure 
the empire of China just as he used the 
Greek language to transform the civilization 
of her Asiatic conquerors, and the Latin 
language to evangelize the Teutonic and 
Celtic races; and further, if the various 
Churches will unite in founding institutions 
of Christian learning, fitted to give instruc- 
tion in western arts and science equal to 
that furnished in the national institutions, 
and, above all, if our Christian colleges are 
filled with the spirit of the Master, I be- 
lieve that during the next twenty-five or 
fifty years the Christian schools and colleges 
of China will play an important and provi- 
dential part in casting into Christian molds 
for all time to come the new civilization of 
a fourth of the human race. The demand 



Possibilities. 101 

for immediate action is all the more impe- 
rious when we remember that ten thou- 
sand dollars, or even five thousand dollars, 
will accomplish as much to-day in China 
as a similar amount accomplished at Har- 
vard or Yale two hundred years ago, and 
as much as twenty times that amount will 
accomplish in an American university to- 
day. The opportunity in education which 
now confronts the Christian Churches is the 
greatest in the Church's history. 

Turning to the great and distinctive 
work of preaching the gospel — the evan- 
gelistic work — here again the op- 
Evangel- portunities are simply boundless. 

istic Work f\ m . 

The spirit of prayer which has in 
an unusual degree taken possession of 
the missionaries in China since the 
Welsh revival ; the spirit of unity and 
co-operation which have grown mark- 
edly since the Boxer uprising; the re- 
markable revivals at Foochow, Hing- 
hua, in Shantung, West China, throughout 
Chihli, and in other parts of the em- 
pire during the last winter ; the forma- 
tion by the Chinese on their own initi- 
ative of a Student Volunteer Band, with 



102 China and Methodism. 

an enrollment of one hundred and twenty- 
six at Peking University, the numer- 
ous revivals which have graciously visited 
other Churches' during the past winter, 
indicate that the Holy Spirit is moving upon 
the hearts of the Chinese for the develop- 
ment of a self-supporting and self-propagat- 
ing Christianity in the empire. On a hun- 
dred and thirty occasions, after preaching 
in China, I have given the invitation to the 
Chinese immediately to accept Christ, and 
in every single instance I have had a re- 
sponse, the numbers varying from two or 
three to as high as one or two hundred. 
No man can visit the Protestant Missions 
of China and compare the present condi- 
tions with the reports of the struggles and 
difficulties of preceding years without ac- 
cepting the judgment of Doctor Griffith 
John that if the Churches of Europe and 
America awaken to the situation, their 
representatives in China can enroll inquir- 
ers during the next few years literally by 
the tens of thousands. Indeed, those Chris- 
tian Churches which heed the call of the 
Master and meet the present opportunity in 
China will become the leading Churches of 



Possibilities. 103 

this vast empire for all time to come. The 
awakening has already come in China. The 
question is, Will the Churches of Europe 
and America meet the providential oppor- 
tunity ? 

As the Mediterranean Basin was the seat 
of empire and of imperial struggle in the 
days of the Caesars; as the Atlantic Basin 
has been the seat of modern civilization, 
so the Pacific Basin will be the center of 
the civilization and the action of the twen- 
tieth century. The same ambition and en- 
ergy which prompted our ancestors to leave 
Europe for the New World, which 
prompted our fathers and mothers to leave 
the New England Coast for the Mississippi 
Valley, — that same energy and aspiration 
for leadership, not unmingled with hero- 
ism, will push their descendants on to the 
far-flung battle-line in the conflict between 
the civilization of the Occident and the 
Orient already on around the Pacific Basin. 
The same statesmanship and generosity 
which led to the laying of the foundations 
of Columbia and Yale and Harvard in the 
seventeenth century, will lead equally wise 
and generous men to lay the foundations 



104 China and Methodism. 

in the twentieth century of the Harvards 
and Yales and Columbias of China. The 
same combination of Christian statesman- 
ship and lofty patriotism and devotion to the 
Master which led our Methodist fathers and 
mothers to lay the foundations of the king- 
dom in the Mississippi Valley, and indeed 
throughout the United States, will lead 
them to lay equally broad and deep the 
foundations of Methodism throughout the 
Chinese Empire. Were modern science to 
discover a new continent at either pole, with 
a population of two hundred and fifty mil- 
lion, Methodism would have missionaries 
on the way to the new field within a month. 
But our Church has missionaries in only 
nine of the twenty-two provinces of China. 
There are two hundred and fifty million 
people in China to-day who are not touched 
by the Methodist Church, and are scarcely 
touched by any other mission. 

Three hundred thousand dollars con- 
tributed to our missions for the celebra- 
tion of the centennial of Protestant mis- 
sions in China in 1907 will enable our 
Church to strengthen existing missions and 
to enlarge her borders, so that she can 



Possibilities. 105 

have a million members and probationers 
in China within the next fifty years, and so 
that she will be able to do her full share in 
evangelizing this fourth of the human race, 
just emerging into modern life. Surely 
with every man, woman, and child arising 
to the occasion and making some contribu- 
tion for this centennial, we may easily real- 
ize this amount. Methodist statesmanship 
will not rest content with a bare foothold in 
nine of the twenty-two provinces, but will 
lay at least as broad foundations for the 
four hundred and thirty-eight million peo- 
ple now occupying the eastern coast of Asia 
as for the eighty million people in the home- 
land ; and Methodist devotion to the Master 
will lead to the additional sacrifices neces- 
sary to offer the gospel to the two hundred 
and fifty million people whom we are thus 
far not attempting to reach, and who are 
scarcely touched by any other mission. The 
opportunity becomes almost imperious when 
we remember that the three hundred thou- 
sand dollars asked for will accomplish as 
much as three million dollars will accom- 
plish in another generation. Shall the new 
civilization of China be cast in Christian 



106 China and Methodism. 

or materialistic molds is the question which 
must be decided within the next twenty- 
five or fifty years. Upon the Christian 
Churches of Europe and America rests the 
decision. 



Contributions of 
Native Church.. 



No. Patients 
Treated 



• *» os 



£ 8 



& 



No. Hospitals. 



No. Pupils. 



§ 



No. Day and Other 
Schools 



No. Enrolled, 



No. High Schools.. | S ** *• 



No. Enrolled. 



£ 10 



No.BiblicalSchools | » 



Students Enrolled. 



No. of Colleges.... 



No. of Sunday- 
school Scholars. 



No. of Sunday- 
schools 



Per Cent Increase. 



Amount Increase... 



Members and Pro- 
bationers, 1904 



3 9 



8 ^ 



CO <o 
3 cS 



§ 3 s 
s 3 s 



£ 



Total No. Members 
and Probationers... 



£ 



Members on Proba- 
tion 

Members in Full 
Connection 

Native Workers 

Total No. Mission- 
aries 

Missionaries 
W. F. M. Society.. 

Missionaries Parent 
Board and Wives.. 



CO o 



«0 rH r-* i— ( t— ( 



UO t— I 
OS <M 
QO O 



80 


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107 



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H 
I 



THE ROLL OF HONOR. 



LIST OF MISSIONARIES WHO HAVE 
GONE TO CHINA. 



I. PARENT BOARD. 

Arrived in China. 

Collins, Judson Dwight, M. D. Sept. 6, 1847. 

White, Moses Clark, Rev., Sept. 6, 1847. 

White, Mrs. Isabel Jane Atwater, Sept. 6, 1847. 

Hickock, Henry, Rev., April 14, 1848. 

Hickock, Mrs. Henry, April 14, 1848. 

Maclay, Robert Samuel, Rev., April 14, 1848. 

Maclay, Mrs. Henrietta Caroline Sperry July 6, 1850. 

Wiley, Isaac William, M. D., July 9, 1851. 

Wiley, Mrs. Frances J. Martin, July 9, 1851. 

White, Mrs. Mary Seely (Mrs. Moses C. White) July 9, 1851. 

Colder, James, Rev., . . • July 9, 1851. 

Colder, Mrs. Ellen C. Winebrenner July 9, 1851. 

Wentworth, Erastus, Rev., June 18, 1855. 

Wentworth, Mrs. Anna M. Lewis, June 18, 1855. 

Gibson, Otis, Rev., Aug. 12, 1855. 

Gibson, Mrs. Eliza Chamberlin, ......... Aug. 12, 1855. 

Woolston, Miss Beulah, Mar. 19, 1859. 

Woolston, Miss Sarah H., Mar. 19, 1859. 

Wentworth, Mrs. Phebe Potter (Mrs. Erastus 

Wentworth), Mar. 19, 1859. 

Baldwin, Stephen Livingstone, Rev., Mar. 19, 1859. 

Baldwin, Mrs. Nellie M. Gorham, Mar. 19, 1859. 

Martin, Carlos Roscoe, Rev., April 1, i860. 

108 



The Roll of Honor. 109 

Arrived in China. 

Martin, Mrs. Mary, April i, i860. 

Sites, Nathan, Rev., Sept. 19, 1861, 

Sites, Mrs. Sarah Moore, Sept. 19, 1861. 

Binkley, Samuel Lybrand, Rev., Mar., 1862. 

Binkley, Mrs. Elizabeth Carter, Mar., 1862. 

Baldwin, Mrs. Esther E. Jerman (Mrs. S. L. 

Baldwin), 1862. 

Hart, Virgil, C, Rev., May 27, 1866. 

Hart, Mrs. Addie, ....•* May 27, 1866. 

Wheeler, Lucius Nathan, Rev May 31, 1866. 

Wheeler, Mrs. Mary E. Davis, May 31, 1866. 

Lowry, Hiram Harrison, Rev., , . . Oct. 10, 1867. 

Lowry, Mrs. Parthenia Elizabeth Nicholson, . . Oct. 10, 1867. 

Todd, Elbert S., Rev., Nov.. 1867. 

Todd, Mrs. Emma, Nov., 1867. 

Plumb, Nathan James, Rev., Oct. 14, 1870. 

Pilcher, Leander William, Rev., Oct. 20, 1870. 

Ing, John, Rev., Oct. 14, 1870. 

Ing, Mrs. Lucy E. H., Oct. 14, 1870. 

Hall, Henry H., M. D., Oct. 14, 1870. 

Davis, George Ritchie, Rev., Oct. 21, 1870. 

Ohlinger, Franklin, Rev., Oct, 14, 1870. 

Davis, Mrs. Maria Brown Kane (Mrs. George R. 

Davis), April 6, 1872. 

Gamewell, Mrs. Mary Q. Porter (Mrs. F. D. 

Gamewell), April 6, 1872. 

Hall, Mrs. Henry H., 1873. 

Plumb, Mrs. Julia Walling (Mrs. N. J. Plumb), 1873. 

Pyke, James Howell, Rev., Dec. n, 1873. 

Pyke, Mrs. Annabel Goodrich, Dec. 11,1873. 

Walker, Wilbur Fisk, Rev., Dec. 3, 1873. 

Walker, Mrs. Mary Florence Morrison, .... Dec. 3, 1873. 

Hykes, John Reside, Rev., Nov. 22, 1873. 

Harris, Sylvanus D., Rev., Aug., 1873. 

Harris, Mrs. Tillie K. Boyd, Aug. 1873. 

Stritmatter, Andrew, Rev., 1873. 

Stritmatter, Mrs. Lucinda L. Combs, . J873. 

Edgell, Benjamin Ellis, Rev., Nov., 1873. 

Edgell, Mrs. Hannah Louisa Dawson, Nov., 1873. 

Cook, Albert J., Rev., Nov., 1873. 



110 The Roll of Honor. 

Arrived in China. 

Chandler, David Warren, Rev., Nov. 10, 1874. 

Chandler, Mrs. Mary Eldora Stanley, Nov. 10, 1874. 

Tarbell, William E., M. D., 1875. 

Tarbell, Mrs. William E., 1875. 

Ohlinger, Mrs. Bertha Schweinfurth (Mrs. Frank- 
lin Ohlinger), 1876. 

Pilcher, Mrs. Mary H. Garwood (Mrs. Leander 

Pilcher), Oct. 13, 1876. 

Benton, William G., Rev., 1877. 

Bagnali, Benjamin, Rev 1879. 

Willits, Oscar Wellington, Rev., April 1, 1880. 

Willits, Mrs. Caroline T. Mason April 1, 1880. 

Carter, Thomas Coke, Rev., 1880. 

Carter, Mrs. Maggie Brown, 1880. 

Taft, Marcus Lorenzo, Rev., 1880, 

Hykes, Mrs. Rebecca S. Marshall (Mrs. John R. 

Hykes), 1881. 

Kupfer, Carl Frederick, Rev., Dec. 28, 1881. 

Kupfer, Mrs. Lydia Krill, Dec. 28, 1881. 

Lewis, Spencer, Rev., Nov. 10, 1881. 

Lewis, Mrs. Esther Bilbie, Nov. 10, 1881. 

Gamewell, Francis Dunlap, Rev., Oct. 22, 1881. 

Verity, Mrs. Frances Irene Wheeler (Mrs. G. W. 

Verity), 1881. 

Worley, Thomas H., Rev., Aug. 20, 1882. 

Worley, Mrs. Alsa Almeda Cole, Aug. 20, 1882. 

Woodall, George Washington, Rev., Sept. 5, 1882. 

Woodall, Mrs. Sarah Reston, Sept. 5, 1882. 

Taylor, John L., M.D., 1882. 

Taylor, Mrs. John L., 1882. 

Jackson, James, Rev., 1882. 

Jackson, Mrs. Jame Catherine Radcliffe, 1882. 

Taft, Mrs. Emily Louise Kellogg (Mrs. M. L. 

Taft), 1882. 

Smyth, George Blood, Rev., 1882. 

Wilcox, Myron Chesterfield, Rev., Feb. 3, 1882. 

Wilcox, Mrs. Jessie Mary Wood, Feb. 3, 1882. 

Worley, James Harvey, Rev., Sept., 1882. 

Worley, Mrs. Imogene Laura Field, Sept., 1882. 

Hobart, William Thomas, Rev , . . . Oct. 21, 1882. 



The Roll of Honor. 



Ill 



Hobart, Mrs. Emily Marcia Hatfield, 
Longden, Wilbur Cummings, Rev., . 
Longden, Mrs. Gertrude Kidder, . . 
Crews, George Beggs, Rev., .... 
Crews, Mrs. Katherine V. Town, . . 

Brown, Frederick, Rev., 

Smyth, Mrs. Alice Barton Harris (Mrs. 

Smyth), 

Beebe, Robert Case, M. D., Rev., 
Beebe, Mrs. Harriet Linn, .... 
Brewster, Mrs. Elizabeth Marie Fisher 

N. Brewster), 

Smith, Joel A., Rev., 

Smith, Mrs. Florence L. Van Fleet, 
Brown, Mrs. Agnes Barker (Mrs. 

Brown), 

Walley, John, Rev., . . 
Walley, Mrs. Louise M., 
Little, Edward S., Rev., 
Little, Mrs. Carrie Bate, 
Banbury, James Joseph, Rev. 
Banbury, Mrs., Cecilia Brown 
Cady, Henry Olin, Rev., . . 
Stuart, George Arthur, M. D 
Stuart, Mrs. Rachel Anna Golden., 
Hopkins, Nehemiah Somes, M. D., 
Hopkins, Mrs. Fannie Blanchard Higgins 
Nichols, Don Wright, Rev., .... 
Nichols, Mrs. Anna Ruth Cubberly 

Greer, Miss Vesta O., 

Ferguson, John Galvin, Rev., . . . 
Ferguson, Mrs. Mary E. Wilson, . . 
Curtiss, William Hamlin, Rev., . . . 
Curtiss, Mrs. Florence Davis, . . . 
Wilcox, Mrs. Hattie S. Churchill (Mrs 

Wilcox), 

Lacy, William Henry, Rev., . . 
Lacy Mrs. Emma Nind, .... 
Curnow, James Gats, Rev., . . . 
Gregory, James J., Rev., . . . . 



Rev., 



G. 



(Mrs. 



Fred 



Arrived in China. 
Oct., 1882. 
Oct., 1883. 
Oct. 1883. 
Oct. 1883. 
Oct. 1883. 
1883. 



W 



ck 



M. 



1884. 

1884. 

1884. 

Nov. 17, 1884. 

1884. 

1884. 

I885. 

1886. 

1886. 

1886. 

1886. 

Dec, 1886. 
Dec, 1886. 
Oct. 1886. 
Aug. 7, 1886. 
Aug. 7, 1886. 
April 7, 1886. 
April 7, 1886. 
Dec. 26, 1887. 
Dec. 26, i887. 

18S7. 

1887. 

1887. 

Nov. 12, 1887. 
Nov. 12, 1887. 

1887. 

Nov. 5, 1887. 
Nov. 5, 1887. 
Oct. 1887. 

1888. 



112 



The Roll of Honor. 



Gregory, Mrs. James J., . . . 
Donohue, Timothy, Rev., . . 
Donohue, Mrs. Timothy, . . . 
Scott, Mrs. Lillian G. Hale (Mrs. J. F 
Curnow, Mrs. Mary Jane Eland (Mrs 

now) 

Brewster, William Nesbit, Rev., 
Banbury, Mrs. Annie S. Bowen (M 

bury) 

Wright, Amzi Curtis, 

Wright, Mrs. Sallie E. Lee, . . . 
Jellison, Ernest Ruel, M. D., . 
Jellison, Mrs. Rosa Belle Ryder, 

Davis, Miss Hattie E., 

Smith, S. A., Rev., 

Osborne, D. E., M, D., 

Stevens, Leslie, Rev., 

Stevens, Mrs. Minnie J. Phillips 
McBurnie, Mrs. Eva J., . . . . 
Jones, Thomas R., M. D., . . . 
Jones, Mrs. Stella B. Nichols, M. D 
Headland, Isaac Taylor, Prof., . 

Headland, Mrs. A. A., 

McCartney, James Henry, M. D 
McCartney, Mrs. Kasiah Thomas 
Hanzlik, Miss Laura Catherine 

Collier, Miss Clara, 

Verity, George Washington, Rev 
McNabb, Robert Leroy, Rev., . 
McNabb, Mrs. Sarah M. Canan, 
Kepler, Charles O., Rev., . . . 
Kepler, Mrs. Charles O., . . . . 

Barrow, LaClede, Rev., ..... 

Barrow, Mrs. Mary L. King, . . 
Scott, Julian F., M. D., ..... . 

Miner, George Sullivan, Prof., . 
Miner, Mrs. Mary Phillips, . . . 
Canright, Harry Lee, M. D., . . 
Canright, Mrs. Margaret Markham, 
Bosworth, Miss Sarah Maria, .... 



cott) 
O. i 



Arrived 


in China. 





1888. 




1888. 




1888. 





1888. 


Cur- 




. .Jan. 


1888. 


. . Dec. 

Ran- 


31, 1888. 


IJ«AI1" 


1888. 


. . Nov 


5, 1889. 


. . Nov 


5, 1889. 




1889. 




1889. 


. . Dec. 


24, 1889. 





1889. 





1889. 




1890. 




1890. 




1890. 




1890. 





1890. 


. . Nov. 


1, 1890. 


. . Nov. 


I, 1890. 


. . Nov. 


30, 1890. 


. . Nov. 


30, 1890. 


. . Mar. 


1891. 


. . Mar. 


4, 1891. 


. . Jan. 


1891. 


. . Jan. 


12, 1892. 


. . Jan. 


12, 1892. 





1892. 





1892. 





....- 1892. 




1892. 




1892. 


. . Jan. 


1, 1892. 


. . Jan. 


1, 1892. 


. . Jan. 


11, 1892. 


. . Jan. 


11, 1892. 


. . Oct. 


10, 1892. 



The Roll of Honor. 113 

Arrived in China 

Irish, Ralph Orren, Rev., Nov. 14, 1893 

Irish, Mrs. Lucinda Giffin, Nov. 14, 1893 

Hayner, James Frederick, Rev., 1893 

Hayner, Mrs. Mabel Sylvester Shattuck, 1893 

Gouchenour, Mrs. Mary A., 1893 

Boyd, Mrs. Martha I. Casterton, 1893 

Peat, Jacob Franklin, Rev., May 10, 1893 

Peat, Mrs. Emily May Gaskell, May 10, 1893 

Manly, Wilson Edward, Rev., Mar. 15, 1893 

Manly, Mrs. Florence May Brown, 1893 

Hart, Edgerton Haskell, M. D., Sept. 16, 1893 

Hart, Mrs. Rose Elizabeth Munn, Sept. 16, 1893 

Lowry, Edward K., Mr., 1894 

Terrell, Miss Alice, 1894 

Myers, Quincy Allen, Rev., Feb. 13, 1894 

Myers, Mrs. Cora Lacey, Feb. 13, 1894 

Lowry, George Davis N., M. D., Nov. 8, 1894 

Lowry, Mrs. Cora Belle Calhoun, Nov. 8, 1894 

King, Harry Edwin, Professor, Nov. 2, 1894 

King, Mrs. Edna Alexine Haskins, Nov. 2, 1894 

Headland, Mrs. Mariam Sinclair, M. D. (Mrs. I. 

T. Headland), 1894 

McCartney, Mrs. Sarah E. Kissack (Mrs. J. H. 

McCartney), 1895 

Newman, Jesse Ford, Oct. 5, 1895 

Newman, Mrs. Lucy Eliza Wheeler, Oct. 5, 1895 

Cady, Mrs. Hattie Yates (Mrs. H. O. Cady), 1895 

Curtiss, Mrs. Lulu M. Hale (Mrs. W. H. Curtiss), 1895 

Owen, Thomas Buckley, Rev., Dec. 25, 1895 

Wright, Mrs. Hattie W. Kelley (Mrs. A. C. 

Wright) 1896 

Wilson, Miss Mary F., 1896 

Simester, James, Rev., Sept. 27, 1896 

Simester, Mrs. Winifred Smack, Sept. 27, 1896 

MacVey, William P., Rev., Sept 11, 1896 

MacVey, Mrs. Ida G., Sept. 11, 1896 

Abbott, Miss Erne Louise, Oct., 1896. 

Wilson, Wilbur Fisk, Professor, Aug. 25, 1896 

Main, William Artyn, Rev., Sept. 27, 1896 

Main, Mrs. Emma Little, Sept. 27, 1896 

8 



114 The Roll of Honor. 



Arrived in China. 

James, Edward, Rev., Sept., 1896. 

James, Mrs. Elizabeth LeDoux, Sept., 1896. 

Johanson, Johan August, Rev., 1896. 

"Woolsey, Frank Mahlon, M. D., Feb., 1897. 

Woolsey, Mrs. Hattie E. Elmore, Feb., 1897. 

Skinner, James Edward, M. D., Nov. 9, 1897 

Skinner, Mrs. Susan Hunt Lawrence, M. D., . Nov. 9, 1897. 

Bowen, Arthur John, Rev., Oct., 1897. 

Bowen, Mrs. Nora Jones, Oct., 1897. 

Lowry, Mrs. Katharine Mullikin (Mrs. E. K. 

Lowry), Sept. 1897. 

Marsh, Ben Herbert, Professor, ...••*.. Nov. 7, 1898. 

Marsh, Mrs. Evelyn C. Pinkney, 1898. 

Rowe, Harry Fleming, Nov. 24, 1898. 

Rowe, Mrs. Maggie Nelson, Rev., Nov. 24, 1898. 

MacLean, Robert E., Rev., Nov. 1,1898. 

MacLean, Mrs. Effie May Potter, . Nov. 1, 1898. 

Guthrie, Fred Lincoln, Professor, Oct . 17, 1899. 

Hall, Osman Frederick, M. D., May 23, 1899. 

Caldwell, Ernest Blake, Rev., Dec. 19, 1899. 

Caldwell, Mrs. Gertrude Flora Beeler, . . . Dec. 19, 1899. 

Martin, James Victor, May 2, 1900. 

Guthrie, Mrs. AdelinaGoetz (Mrs. F. L. Guthrie), 1900* 

Wilson, Mrs. Mary L. Rowley (Mrs. W. F. Wil- 
son), 1900. 

Beech, Joseph," Rev., Jan. 25, 1900. 

Beech, Mrs. Nellie Miriam Decker, 1900. 

Wilson, John F., Rev., 1901. 

Williams, Walter Webster, M. D., Mar. 24, 1901. 

Trindle, John Robert, Rev., 1901. 

Kauffman, Miss Kate E., Feb. 8, 1901. 

Henke, Frederick G., Rev., 1901. 

Henke, Mrs. Salina A. Hirsch, 1901. 

Hall, Mrs. Christina Williams (Mrs. O. F. Hall), 1901. 

Charles, Milton R., M. D., 1901. 

Caldwell, Harry Russell, Rev., Jan. 26,1901, 

Wilson, Mrs. Amanda Goodrich (Mrs. J. F. Wil- 
son), 1902. 

Trindle, Mrs. Josie Newland (Mrs. J. R. Trindle) 1902. 

St. John, Burton Little, Rev., Sept., 1902, 



The Roll of Honor. 115 



Arrived in China. 

St. John, Mrs. Io Barnes, Sept., 1902. 

Gowdy, John, Rev., Sept., 1902. 

Gowdy, Mrs. Elizabeth Thompson . . , Sept., 1902. 

Davis, George Lowry, Rev., Oct., 1902. 

Davis, Mrs. Irma B. Rardin, Oct., 1902. 

Charles, Mrs. Marilla Goodrich (Mrs. M. R. 

Charles), . . • • 1902. 

Caldwell, Mrs. Mary Belle Cope (Mrs. H. R. Cald- 
well), 1902. 

Batcheller, Walter Benson, M. D., 1903. 

Batcheller, Gertrude Andres, M. D., 1903. 

Yost, John Wycliffe, Professor, Oct., 1903. 

Krause, Oliver Josiah, Mr., Nov. 25, 1903. 

Keeler, Joseph Leonard, M. D., Nov. 25, 1903. 

Keeler, Mrs. Elma A. Nichol, Nov. 25, 1903. 

Hanson, Perry Oliver, Rev., Nov. 10, 1903. 

Hanson, Mrs. Ruth Ewing, Nov. 10, 1903. 

Dildine, Harry Glenn, Rev Oct., 1903. 

Dildine, Mrs. Maud Fairbanks LaDowe, .... Oct., 1903. 

Crawford, Walter M., Rev., Dec, 1903. 

Bissonnette. Wesley S., Mr., Oct., 1903. 

Bissonnette, Mrs. Estella Evelyn Stenhouse (Mrs. 

W. S. Bissonnette), May, 1904. 

Yost, Mrs. Edna A. Bowman (Mrs. J. W. Yost), . Sept., 1904. 

Ricker, Raymond Craver, Prof., Sept., 1904. 

Maddock, Miss Caroline Emma, Oct., 1904. 

Jones, Edwin Chester, Prof., Oct. 22, 1904. 

Gibb, John McGregor, Prof., Oct., 1904. 

Ensign, Charles Francis, M. D., , .Nov., 1904. 

Ensign, Mrs. Myrtle, Nov., 1904, 

Jones, Ulric Robert, Rev., Nov., 1904. 

Jones, Mrs. Glennie Louise V/ood, Nov., 1904. 

Trimble, Frederick Homer, Mr., Jan., 1905. 

Meek, William Shankland, Mr., Nov., 1904. 

Meek, Mrs. Maude Van Horn, Nov., 1904. 

Taft, Mr. Mary (Swail) Wilkinson (Mrs. M. L. 

Taft), . Oct., 1905. 

Martin, Arthur Wesley, Prof., . . . . 1905. 

Martin, Mrs. Alice Donaldson Bull, 1905. 

Eyestone, James Bruce, Rev., Oct., 1905, 



116 



The Roll of Honor. 



M 



Arrived in China. 
. . Oct., 1905. 
. . Nov., 1905. 
. . Nov.. 1905. 
Craw- 

. Oct., 1905. 
. Oct., 1905. 
1906. 



F. H. 



Eyestone, Mrs. Elizabeth Wright, 
Carson, Frederick Stanley, Rev., . 
Carson, Mrs. Grace Darling-, . . . 
Crawford, Mrs. Mabel J. Little (Mrs. W. 

ford), 

Brown, Grow Stanley, Rev., .... 
Freeman, Claude Wesley, M. D., . 
Trimble, Mrs. Rena Nellie Bowker (Mrs 

Trimble) 

Torrey, Ray Le Valley, Rev., . . . 
Houghton, Henry Spencer, M. D., . 
Houghton, Mrs. Caroline M. Carmack 
Ford, Eddy Lucius, Rev., .... 
Ford, Mrs. Erne Lillian Collier . 
Blackstone, James Harry, Rev., . 
Blackstone, Mrs. Barbara Treman, 
Bankhardt, Frederick, Rev., . . . 

Williams, Elrick, Prof., 

Wincher, Miss Kate A., 

Gibb,Mrs.Katherine Cardlin (Mrs. J. McG. Gibb) 

Date not given 
Mortson, Miss Florence L., . . Sailed for China Nov. 26, 1906 
Coole, Thomas H., M. D., . . . " " " " 28, " 

Coole, Mrs. T. A., " " " «« 28, " 



1906. 

1906. 

1906. 

1906. 

1906. 

1906. 

1906. 

1906. 

1906. 

....... 1906. 

1906. 



II. WOMAN'S FOREIGN MISSIONARY 
SOCIETY. 



1871. 
.Woolston, Beulah. 
Woolston, Sarah. 
Brown, Maria (Davis). 
Porter, Mary G. (Gamewell). 

1872. 
Hoag, Lucy H., M. D. 
Howe, Gertrude. 

1873. 

Combs, Lucinda(Strittmater). 



1874. 
Mason, Letitia, M. D. (Quine). 
Trask, Sigourney (Cowles). 

1875. 
Campbell, Letitia, A. 

1877. 
Howard, Leonora, M. D. 

1878. 
Sparr, Julia, M. D. (Coffin). 



The Roll of Honor. 



117 



1879. 

Bushnell, Kate C, M. D. 
Howe, Delia A. 

1880. 
Cushman, Clara. 
Sears, Anna B. 
Yates, Elizabeth U. 

1881. 
Gilchrist, Ella M., M. D. 
Wheeler, Frances (Verity). 

1882. 
Akers, Stella, M. D. 

1883. 
Jewell, Mrs. Charlotte M. 

1884. 
Corey, Katherine, M. D. 

(Ford). 
Fisher, Elizabeth (Brewster 
Jewell, Carrie. 
Robinson, Mary C. 

1885. 
Gloss, Anna D., M. D. 

1886. 
Green, Nellie R. 
Pray, Susan. M. D. 

1887. 
Carlton, Mary E., M. D. 
Hartford, Mabel C. 
Shaw, Ella C. 
Terry, Edna G., M. D. 

1888. 
Bonafield, Julia. 
Hale, Lillian G. (Scott-Wet- 

day). 
Johnson, Ella (Kinnear). 
Ketring, Mary, M. D. 
Mitchell, Emma L. 
Peters, Sarah L. 



1889. 
Steere, Anna E. 
Trimble, Lydia. 
Wilson, Frances O. 

1890. 
Benn, Rachel, M. D. 
Lyon, M. Ellen, M. D. 
Stevenson, Ida B., M. D. 

1891. 
Frey, Cecelia M. 
Ogborn, Kate L. 
Sites, Ruth M. (Brown). 
White, Laura M. 

1892. 
Glover, Ella E. 
Harrington, Susan (Crous- 

land). 
Masters, Luella, M. D. 
Stanton, Alice M. (Woodruff). 
Wilkinson, Lydia M. 
Young, Effie G. 

1893. 
Davis, Mrs. Anna C. 
Donahue, Julia M., M. D. 
Wilson, Minnie C. 

1894. 
Allen, Mabel 
Galloway, Helen R. 
Meyer, Fannie E. 
Peters, Mary 

1895. 

Barrow, Mrs. M. L., M. D. 
(King). 

Collier, Clara J. 

Croucher, Meranda (Pack- 
hard.) 

Harris, Lillian, M. D. 

Hu King Eng, M. D. 

Kissack, Sadie E. (McCart- 
ney). 



118 



The Roll of Honor, 



1895. 

Linam, Alice 

Rouse, Wilma H. (Keene). 
Shockley, Mary E. 
Taft, Gertrude, M. D. 
Todd, Althea M. 
Wells, Phoebe 

1896. 

Deaver, Ida C. 

Gilman, Gertrude 
Kahn, Ida, M. D. 
Merrill, Clara E. 
Stone, Mary, M. D. 

1897. 
Todd, Grace. 

1898. 
Glenk, Marguerite (Burley). 
Lebeus, Martha. 
Longstreet, Isabella 
Varney, L. W. 

1899. 

Dreibelbies, Caroline 
Manning, Ella 
Nicholaisen, Martha L. 
Parkinson, Phoebe A. 

1900. 
Adams, Jean. 
Goetz, Adeline (Guthrie). 
Martin, Elizabeth. 
Martin, Emma;E., M. D. 
Plumb, Florence J. 
Rowley, Mary L. (Wilson). 

1 901. 

Edmonds, Agnes M., M. D. 
Marriott, Jessie A. 
Tibbet, Mrs. Susan. 
Williams, Christiana (Hall). 



1902. 
Pierce, Thirza M. 
Sia, Mabel. 
Westcott, Pauline E. 

1903. 
Alexander, Bessie. 
Deavitt, La Dona. 
Jones, Dorothy. 
Travis, Grace F. 
Wheeler, Maude S. 

1904. 
Bartlett, Carrie M. 
Betow, Emma J., M. D. 
Chrisholm, Emma M. 
Crane, Edith M. 
Crooks, Grace A. 
Glassburner, Mamie F. 
Hu, Mary L. 
Koons, Sue L., M. D. 
Lorenze, Frieda V. 
McHose, Lotta. 
Peters, Alice. 
Strow, Elizabeth. 
Stone, Anna. 
Thomas, Mary M. 

1905. 
Hitchcock, Frances H. 
Hughes, Jennie V. 
LiBiCu, M. D. 
Newby, Alta. 
Simester, Mary A. 
Stranik, Gertrude. 
Wells, Annie M. 
Witte, Helen W. 

1906. 
Brethorst, Alice. 
Draper, Frances L., M. D, 
Horsinger, Welthy B. 
Knox, Emma M. 
Powell, Alice M. 
Strawic, Gertrude. 
Tang, Iliene. 



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